ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

“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. 

‘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. 

“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati.  “Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. 
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati. 
“Mendicants, in a well explained teaching and training a lazy person lives in suffering. 
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṁ viharati. 
“Mendicants, in a poorly explained teaching and training a lazy person lives happily. 
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṁ viharati. 
“Mendicants, in a well explained teaching and training an energetic person lives happily. 

‘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. 
Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ …pe… 
If a mendicant meditates by observing an aspect of the body … 
vedanāsu vedanānupassī viharati … 
feelings … 
citte cittānupassī viharati … 
mind … 
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. 
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world, even for the time of a finger-snap … 
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati … 
going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … 
sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati … 
going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … 
sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati … 
going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … 
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … 
going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … 
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati …. 
going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … 
sabbaloke anabhiratisaññaṁ bhāveti … 
the perception of dissatisfaction with the whole world … 
anabhiratisaññaṁ → anabhiratasaññaṁ (bj, sya-all, km, pts1ed) 
sabbaloke anabhiratisaññaṁ bhāveti … 
the perception of dissatisfaction with the whole world … 
‘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. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati. 
Afraid of the fault apparent in the present life, they do not steal the belongings of others. 
So samparāyikassa vajjassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 

So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. 
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. 
Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. 
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. 
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. 
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. 
They enter and remain in a certain peaceful state of freed mind. 
ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre. 
At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake. 
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. 
There the Blessed One is now staying, the perfected one, the fully awakened Buddha. 
Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. 
At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove. 

“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti. 
When a foolish, incompetent untrue person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 
“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
“When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti. 
When a foolish, incompetent untrue person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
“When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imesu kho, bhikkhave, dvīsu micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti. 
When a foolish, incompetent untrue person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
“When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti. 
When a foolish, incompetent untrue person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 

“Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṁ viharati.  “Anyone who has two things lives in suffering. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṁ viharati”. 
Anyone who has these two things lives in suffering.” 
“Dvīhi, bhikkhave, dhammehi samannāgato sukhaṁ viharati. 
“Anyone who has these two things lives happily. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṁ viharati”. 
Anyone who has these two things lives happily.” 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent, untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
When a foolish, incompetent untrue person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person has these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 

Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.  At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. 

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

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements. 

Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya;  They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. 
Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 
evamevaṁ kho, bhikkhave, idhekacco puggalo āsavānaṁ khayā …pe… upasampajja viharati. 
In the same way, a person realizes the undefiled freedom of heart and freedom by wisdom in this very life. … 

Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati;  When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more— 

ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati gomagge siṁsapāvane paṇṇasanthare.  At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood. 

Idha, bhikkhave, ekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  Firstly, someone does bad things by way of body, speech, and mind. 

Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind. 
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. 
Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind. 

So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati.  Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. 
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. 
“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.” 
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. 
“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’ 
So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. 
So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. 

“Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.  “Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. 
Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. 
A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. 
Evamevaṁ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatī”ti. 
When a bad mendicant has these three qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness.” 

yaṁ nīharati bhājanaṁ;  you rescue the pot 

Ratto kho …pe… kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. 
 

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  A greedy person does bad things by way of body, speech, and mind. 
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. 
When greed has been given up, they don’t do bad things by way of body, speech, and mind. 
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. 
A deluded person does bad things by way of body, speech, and mind. 
Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. 
When delusion has been given up, they don’t do bad things by way of body, speech, and mind. 

“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  “Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. 
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 

catutthaṁ jhānaṁ upasampajja viharati.  enters and remains in the fourth absorption. 
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 
They recollect many kinds of past lives, with features and details. 

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,  Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. 
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. 
Becoming conscious of an idea with the mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. 

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 

Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.  Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. 
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 

ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.  Now at that time Venerable Nandaka was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. 
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 

Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti.  When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is not competent to hold a discussion. 
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. 
When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is competent to hold a discussion. 
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. 
When a person is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that person is not competent to hold a discussion. 
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. 
When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that person is competent to hold a discussion. 

Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with distress, anguish, and fever. 
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. 
 
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. 
In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with distress, anguish, and fever. 
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. 
 
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. 
In this very life they’re happy, free of distress, anguish, and fever, 
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. 
In this very life they’re happy, free of distress, anguish, and fever, 
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. 
 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.  At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. 
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: 
It’s when a noble disciple recollects the Realized One: 
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: 
It’s when a noble disciple recollects the Realized One: 
Idha, visākhe, ariyasāvako dhammaṁ anussarati: 
It’s when a noble disciple recollects the teaching: 
Idha, visākhe, ariyasāvako dhammaṁ anussarati: 
It’s when a noble disciple recollects the teaching: 
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: 
It’s when a noble disciple recollects the Saṅgha: 
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: 
It’s when a noble disciple recollects the Saṅgha: 
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. 
It’s when a noble disciple recollects their own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. 
It’s when a noble disciple recollects their own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Idha, visākhe, ariyasāvako devatā anussarati: 
It’s when a noble disciple recollects the deities: 
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. 
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity’s host, and gods even higher than these. 
Idha, visākhe, ariyasāvako devatā anussarati: 
It’s when a noble disciple recollects the deities: 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati; 
A greedy person does bad things by way of body, speech, and mind. 
rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. 
When greed has been given up, they don’t do bad things by way of body, speech, and mind. 
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati; 
A deluded person does bad things by way of body, speech, and mind. 
mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati. 
When delusion has been given up, they don’t do bad things by way of body, speech, and mind. 

Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.  At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. 

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.  At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 
Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati …pe… samādāya sikkhati sikkhāpadesu. 
It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
Idha, mahānāma, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 
Sa kho so, abhaya, bhikkhu evaṁ sīlasampanno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
Sa kho so, abhaya, bhikkhu evaṁ samādhisampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Tatra sudaṁ bhagavā saṅkavāyaṁ viharati.  and stayed there. 
Tatra sudaṁ bhagavā rājagahe viharati. 
and stayed there. 
“Ekamidaṁ, bhante, samayaṁ bhagavā saṅkavāyaṁ viharati, saṅkavā nāma kosalānaṁ nigamo. 
 
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…) 
 
(…) → (anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. tatra sudaṁ bhagavā rājagahe viharati. atha kho) (mr) 

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 

Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. 
It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. 
It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  First, a person, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. 
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 
Furthermore, a person, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. 
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. 
Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. 

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati baliharaṇe vanasaṇḍe.  At one time the Buddha was staying near Kusinārā, in the Forest of Offerings. 
“Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
“Mendicants, take the case of a mendicant living supported by a town or village. 
Pamatto hi, bhikkhave, bhikkhu viharati. 
Because that mendicant is negligent. 
Idha pana, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Take another case of a mendicant living supported by a town or village. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati gotamake cetiye.  At one time the Buddha was staying near Vesālī, at the Gotamaka Tree-shrine. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi; 
Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples, 

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.  At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. 

Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁhari.  After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death. 
upasaṁhari → upasaṁhāsi (sya-all, km, pts1ed); upasaṁharati (mr) 

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: 

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā rājagahe viharati moranivāpe paribbājakārāme.  At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground. 

“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they create much wickedness. 
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
 
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 

Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.  " 

ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. 
sāyatatiyakampi udakorohanānuyogamanuyutto viharati— 
They’re devoted to ritual bathing three times a day, including the evening. 
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. 
And so they live pursuing these various ways of mortifying and tormenting the body. 
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; 
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. 
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. 
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. 

ekaṁ samayaṁ bhagavā vajjīsu viharati bhaṇḍagāme.  At one time the Buddha was staying in the land of the Vajjis at Wares Village. 

“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
When a foolish, incompetent untrue person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatīti. 
When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 

“Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
Mother … 
Pitari, bhikkhave, micchā paṭipajjamāno …pe… tathāgate, bhikkhave, micchā paṭipajjamāno …pe… tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
father … a Realized One … and a disciple of a Realized One. 
Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. 
When a foolish, incompetent untrue person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person acts rightly toward four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
Mother … 
Pitari, bhikkhave, sammā paṭipajjamāno …pe… tathāgate, bhikkhave, sammā paṭipajjamāno …pe… tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. 
father … a Realized One … and a disciple of a Realized One. 
Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatīti. 
When an astute, competent true person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 

Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṁ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati.  It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces. 
Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Āpūrati tassa yaso,  your fame swells, 

Āpūrati tassa yaso,  your fame swells, 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
‘dukkhaṁ kho agāravo viharati appatisso. 
‘One without respect and reverence lives in suffering. 

Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu  A mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā sākete viharati kāḷakārāme.  At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery. 

tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṁseti, no paraṁ vambheti.  But they don’t glorify themselves or put down others on account of their love for meditation and giving up. 
Imehi ca pana, bhikkhave, catūhi ariyavaṁsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; 
When a mendicant has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. 
pacchimāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; 
If they live in the west … 
uttarāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; 
the north … 
dakkhiṇāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati. 
the south, they prevail over discontent, and discontent doesn’t prevail over them. 
Aratiratisaho hi, bhikkhave, dhīroti. 
Because the attentive prevail over desire and discontent. 
Nārati sahati dhīraṁ, 
Discontent cannot prevail over the attentive; 
nārati dhīraṁ sahati; 
the attentive are not prevailed over by discontent. 
Dhīrova aratiṁ sahati, 
The attentive can prevail over discontent, 
dhīro hi aratissaho. 
for the attentive are those who prevail over discontent. 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.  At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. 
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. 
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: 
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  When a mendicant enters and remains in a limitless immersion of heart while using a robe, the overflowing of merit for the donor is limitless … 
Yassa, bhikkhave, bhikkhu piṇḍapātaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. 
When a mendicant enters and remains in a limitless immersion of heart while eating almsfood, the overflowing of merit for the donor is limitless … 
Yassa, bhikkhave, bhikkhu senāsanaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. 
When a mendicant enters and remains in a limitless immersion of heart while using lodgings, the overflowing of merit for the donor is limitless … 
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. 
When a mendicant enters and remains in a limitless immersion of heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … 

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 

Ekaṁ samayaṁ bhagavā koliyesu viharati pajjanikaṁ nāma koliyānaṁ nigamo.  At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. 

Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati.  To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. 
Mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati. 
He makes his mother and father happy … 
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. 
He makes his children, partners, bondservants, workers, and staff happy … 
Mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. 
He makes his friends and colleagues happy … 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. 

So ce adhammaṁ carati,  behaves badly, 
So sace dhammaṁ carati, 
does the right thing, 

Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.  At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. 

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.  At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 

So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  And they do bad things by way of body, speech, and mind. 
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. 
But they do good things by way of body, speech, and mind. 
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. 
But they do bad things by way of body, speech, and mind. 
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. 
And they do good things by way of body, speech, and mind. 

anuttaraṁ yogakkhemaṁ patthayamāno viharati.  who lives aspiring to the supreme sanctuary from the yoke. 
evamevaṁ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṁ yogakkhemaṁ patthayamāno viharati. 
In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. 
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. 
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. 
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati. 
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations. 
Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; 
When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
And they realize the undefiled freedom of heart and freedom by wisdom in this very life. … 

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.  It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. 
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti …pe… sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati. 
It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. 

Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṁ yogakkhemaṁ patthayamāno viharati.  It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. 
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: 
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. 
no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. 
But they don’t have direct meditative experience of the eight liberations. 
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: 
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. 
aṭṭha ca vimokkhe kāyena phusitvā viharati. 
And they have direct meditative experience of the eight liberations. 

Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…);  Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. 
padittaṁ → ādittaṁ (mr) | (…) → (kaṭṭhatthaṁ pharati) (sya-all) 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

So attānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.  Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
So parānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
So daṇḍabhayassa bhīto na paresaṁ pābhataṁ vilumpanto carati. 
Being afraid of punishment, they don’t steal the belongings of others. 
Kāyaduccaritaṁ pahāya …pe… suddhaṁ attānaṁ pariharati. 
They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 
So duggatibhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. 

Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  Take a person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, take a person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
Puna caparaṁ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, take a person who, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, take a person who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Idha, bhikkhave, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  Take a person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … 
Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, take a person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption … 

Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 

Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
even in the boundless void of interstellar space … 

ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.  At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. 
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. 
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;  It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, 
paṭikūlasaññī → paṭikkūlasaññī (bj, sya-all, km, pts1ed) | anabhiratisaññī → anabhiratasaññī (bj, sya-all, km, pts1ed) 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; 
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; 
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.  It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. 
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … 
So imāni pañca sekhabalāni upanissāya viharati— 
They rely on these five powers of a trainee: 

ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.  At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. 

“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati.  “Sāriputta, take a person who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. 
Sāriputta, take a person who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 

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

Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye.  At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine. 
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. 
‘In such-and-such monastery lives a Saṅgha with seniors and leaders. 
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. 
‘In such-and-such monastery lives a Saṅgha with seniors and leaders. 
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. 
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. 
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. 
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. 

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.  At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.  At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.  At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. 
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … 
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … 
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. 
It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. 
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness. 
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. 
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness. 
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. 
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. 

‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi;  ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. 
‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. 
‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way. 
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. 
This venerable does not bring up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. 
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. 
 
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. 
This venerable brings up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. 
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. 
 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ āyasmā ānando koliyesu viharati sāmugaṁ nāma koliyānaṁ nigamo.  At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. 
Idha, byagghapajjā, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.  At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. 
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. 
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. 
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. 
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.  They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. 
ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. 
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. 
They’re devoted to ritual bathing three times a day, including the evening. 
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. 
And so they live pursuing these various ways of mortifying and tormenting the body. 
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. 
living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? 
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. 
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. 
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. 
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. 
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. 
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. 
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. 
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. 
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. 
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. 
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption. 
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. 
living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. 

Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  A time comes when a mendicant … enters and remains in the first absorption. 
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, 
A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. 
Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, 
A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ; bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. 
When a foolish, incompetent untrue person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ; bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 

“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 

imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavatī”ti.  When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.  At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 

Idha, bhikkhave, tathāgato vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 
Idha, bhikkhave, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. 
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati.  “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. 
When a foolish, incompetent untrue person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavati. 
When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit. 
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavatī”ti. 
When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they create much merit.” 

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;  Firstly, a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. 
vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. 
They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  “Mendicants, when a mendicant has five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. 
When a mendicant has these five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā. 
When a mendicant has five qualities they live happily in this very life—without distress, distress, or fever—and when the body breaks up, after death, they can expect a good rebirth. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. 
When a mendicant has these five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” 

Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṁsā ṭhānā āgacchanti.  Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in this very life. 
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṁsā ṭhānā āgacchantī”ti. 
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in this very life.” 

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 
Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; 
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; 
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. 
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
nhāpako → nahāpako (bj, pts1ed) | nhānīyacuṇṇāni → nahāniyacuṇṇāni (bj, pts1ed); nhāniyacuṇṇāni (sya-all) | Sāyaṁ → saṁsā (si); sā’ssa (pts1ed) | nhānīyapiṇḍi → nahāniyapiṇḍi (bj, sya-all, km, pts1ed) | paggharinī → paggharati (sya-all, pts1ed) 
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. 
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; 
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. 
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. 
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; 
They drench, steep, fill, and spread their body with bliss free of rapture. 
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. 
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. 

Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.  He stayed in a forest near Icchānaṅgala. 
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. 

Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ.  When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. 

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.  At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. 

Ekaṁ samayaṁ bhagavā bhaddiye viharati jātiyā vane.  At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood. 
Yo naṁ bharati sabbadā, 
She’d never look down on her husband, 
Bhattu manāpaṁ carati, 
She’s agreeable to her husband, 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati; 
Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy. 
mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati; 
He makes his mother and father happy … 
puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. 
He makes his children, partners, bondservants, workers, and staff happy … 
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. 
Furthermore, with his legitimate wealth he makes his friends and colleagues happy … 

Ratiyo patthayānena,  long life, beauty, fame and reputation, 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 
Tena kho pana samayena bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. 
At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  When a mendicant enters and remains in a limitless immersion of heart while using a robe … 
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. 
medicines and supplies for the sick, the overflowing of merit for the donor is limitless … 

Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati.  An unlearned ordinary person has someone liable to old age who grows old. 
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. 
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. 
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. 
A learned noble disciple has someone liable to old age who grows old. 
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. 
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.  At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery. 
“ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. 
“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. 
“ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. 
“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. 
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. 
An unlearned ordinary person has someone liable to old age who grows old. 
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. 
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. 
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. 
A learned noble disciple has someone liable to old age who grows old. 
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. 
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;  They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.  Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.  “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings. 
“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā. 
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—  The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. 
anabhiratasaññā → anabhiratisaññā (mr) 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 
anabhiratasaññī → anabhiratisaññī (mr) 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 

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. 
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 abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; 
Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness. 
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti; 
Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. 
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; 
Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. 
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; 
Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse. 
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. 
Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. 
catutthaṁ jhānaṁ upasampajja viharati. 
second absorption … third absorption … fourth absorption. 

Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.  Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. 
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. 
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. 
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. 
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. 
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Firstly, a mendicant lives supported by a town or village. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. 
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. 
Furthermore, a mendicant lives supported by a town or village. 
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. 

‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.  ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. 

Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;  They’re ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Puna caparaṁ, bhikkhave, sekho bhikkhu saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena;  Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. 
Puna caparaṁ, bhikkhave, sekho bhikkhu asaṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena; 
Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. 

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati; 
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.  At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 

“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.  “Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. 
Sace naṁ koci kiñci āha, tato bhogena paṭisantharati. 
And that’s exactly what happens. 
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati. 
A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. 
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. 
In the same way, when a bad mendicant has five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness. 
Sace naṁ koci kiñci āha, tato lābhena paṭisantharati. 
And that’s exactly what happens. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavatī”ti. 
When a bad mendicant has these five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they create much wickedness.” 

Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena;  When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

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

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.  At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 
āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; 
And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;  It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;  They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ bhagavā magadhesu viharati andhakavinde.  At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. 
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. 

Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati.  It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. 
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, nekkhammasaṅkappabahulo ca viharati. 
It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. 

Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṁ carati.  It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. 
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṁ carati. 
It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. 

“Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati.  “Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in. 
So iminā yasapañcamena dhammena samannāgato yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati. 
With these five qualities, including fame, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. 
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṁ yassaṁ disāyaṁ viharati, vimuttacittova viharati. 
In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in. 
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu— 
It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— 
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 
So iminā vimuttipañcamena dhammena samannāgato yassaṁ yassaṁ disāyaṁ viharati vimuttacittova viharati. 
With these five qualities, including freedom, they live in their own realm, no matter what region they live in. 

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;  They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;  They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ bhagavā sākete viharati tikaṇḍakīvane.  At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood. 

Kammantaṁ kāreti, adhikaraṇaṁ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, nappaṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. 
Na kammantaṁ kāreti, na adhikaraṇaṁ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, paṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. 
They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. 

Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṁ viharati.  Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. 

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.  At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. 

āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.  They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.  At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti.  At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. 
Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti. 
At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” 
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. 
At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. 
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti. 
At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” 

Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.  At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. 

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  For forty-eight years he leads the boy’s spiritual life studying the hymns. 
So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. 
When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
For forty-eight years he leads the virginal spiritual life studying the hymns. 

Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe…. 
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… 
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…. 
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… 
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…. 
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… 
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…. 
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.  At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 

Ekaṁ samayaṁ bhagavā kimilāyaṁ viharati veḷuvane.  At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. 

Assutaṁ suṇāti, sutaṁ pariyodāpeti, kaṅkhaṁ vitarati, diṭṭhiṁ ujuṁ karoti, cittamassa pasīdati.  You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. 
vitarati → vihanati (sya-all, km, pts1ed, mr) 

yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…  They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … 
aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. 
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Bahubhaṇḍo hoti bahubhaṇḍasannicayo, bahubhesajjo hoti bahubhesajjasannicayo, bahukicco hoti bahukaraṇīyo byatto kiṅkaraṇīyesu, saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena, tamhā ca āvāsā pakkamanto sāpekkho pakkamati.  You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become capable in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. 
Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo, na bahubhesajjo hoti na bahubhesajjasannicayo, na bahukicco hoti na bahukaraṇīyo na byatto kiṅkaraṇīyesu, asaṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena, tamhā ca āvāsā pakkamanto anapekkho pakkamati. 
You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, or become capable in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. 

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. 

Bhoge nissāya attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati, puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.  Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. 

Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;  They’re ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. 
āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato na pesetabbo …pe… sammato pesetabbo … bālo veditabbo … paṇḍito veditabbo … khataṁ upahataṁ attānaṁ pariharati … akkhataṁ anupahataṁ attānaṁ pariharati … yathābhataṁ nikkhitto evaṁ niraye … yathābhataṁ nikkhitto evaṁ sagge.  A person with five qualities who has been appointed as meal designator should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven. 

Sāmaṇerapesako bālo veditabbo …pe… paṇḍito veditabbo … khataṁ upahataṁ attānaṁ pariharati … akkhataṁ anupahataṁ attānaṁ pariharati … yathābhataṁ nikkhitto evaṁ niraye … yathābhataṁ nikkhitto evaṁ sagge.   

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. 
It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. 
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. 
When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. 

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 

Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  The faculties of faith, energy, mindfulness, immersion, and wisdom. And they 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. 

Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  The powers of faith, energy, mindfulness, immersion, and wisdom. And they 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. 

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.  At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati. 
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. 
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati: 
Firstly, a noble disciple recollects the Realized One: 
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha. 
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: 
Furthermore, a noble disciple recollects the teaching: 
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching. 
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati: 
Furthermore, a noble disciple recollects the Saṅgha: 
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha. 
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. 
Furthermore, a noble disciple recollects their own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics. 
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati: 
Furthermore, a noble disciple recollects their own generosity: 
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity. 
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. 
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity’s host, and gods even higher than these. 
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities. 

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.  Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. 
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. 
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This too is a warm-hearted quality. 

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.  Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. 
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, 
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. 

atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.  Yet somehow discontent still occupies my mind.’ 
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. 
 
Nissaraṇañhetaṁ, āvuso, aratiyā yadidaṁ muditācetovimuttī’ti. 
For it is the heart’s release by rejoicing that is the escape from discontent.’ 

Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.  At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. 

Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.  At one time the Buddha was staying at Ñātika in the brick house. 

Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.  At one time the Buddha was staying at Ñātika in the brick house. 

Ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṁ.  At one time the Buddha was staying in the land of the Sakyans near the little village of Sāma, by a lotus pond. 

Idha, bhikkhave, ariyasāvako tathāgataṁ anussarati:  Firstly, a noble disciple recollects the Realized One: 
Yasmiṁ, bhikkhave, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. 
Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ anussarati: 
Furthermore, a noble disciple recollects the teaching: 
Yasmiṁ, bhikkhave, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 
Puna caparaṁ, bhikkhave, ariyasāvako saṅghaṁ anussarati: 
Furthermore, a noble disciple recollects the Saṅgha: 
Yasmiṁ, bhikkhave, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … 
Puna caparaṁ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. 
Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Yasmiṁ, bhikkhave, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … 
Puna caparaṁ, bhikkhave, ariyasāvako attano cāgaṁ anussarati: 
Furthermore, a noble disciple recollects their own generosity: 
Puna caparaṁ, bhikkhave, ariyasāvako devatā anussarati: 
Furthermore, a noble disciple recollects the deities: 
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. 
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity’s host, and gods even higher than these. 
Yasmiṁ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. 

Idhāvuso, ariyasāvako tathāgataṁ anussarati:  Firstly, a noble disciple recollects the Realized One: 
Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. 
Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati: 
Furthermore, a noble disciple recollects the teaching: 
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
 
Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati: 
Furthermore, a noble disciple recollects the Saṅgha: 
Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
 
Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. 
Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
 
Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati: 
Furthermore, a noble disciple recollects their own generosity: 
Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
 
Puna caparaṁ, āvuso, ariyasāvako devatā anussarati: 
Furthermore, a noble disciple recollects the deities: 
Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. 
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. 
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. 

Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … 

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day. 
Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati …pe…. 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … 
Thinamiddhapariyuṭṭhitena cetasā viharati …. 
dullness and drowsiness … 
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati …. 
restlessness and remorse … 
Vicikicchāpariyuṭṭhitena cetasā viharati …. 
doubt … 

Idha, bhante, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati—Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 
Idha, bhante, bhikkhu vivicceva kāmehi …pe… tatiyaṁ jhānaṁ upasampajja viharati. 
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. 
So imameva kāyaṁ evaṁ upasaṁharati: 
They’d compare it with their own body: 
So imameva kāyaṁ evaṁ upasaṁharati: 
They’d compare it with their own body: 
So imameva kāyaṁ evaṁ upasaṁharati: 
They’d compare it with their own body: 
Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṁ vā pana paricarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ paricarati.  Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. 
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … 
Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṁ vā pana lābhaṁ anussarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ anussarati. 
Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. 
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.  Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. 
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
They create a dispute in the Saṅgha, which is for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. 
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. 
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

ekaṁ samayaṁ bhagavā kimilāyaṁ viharati niculavane.  At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. 

ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate.  At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture’s Peak Mountain. 

Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.  He stayed in a forest near Icchānaṅgala. 
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 
Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati. 
Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments. 
buddho loke viharati; 
and lives in the world, 

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. 

ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sayaṁjātiyaṁ.  At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. 

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṁ. 
Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. 
vātena na samīrati; 
a solid mass of rock, 

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.  At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. 
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. 
And they do bad things by way of body, speech, and mind. 
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. 
But they do good things by way of body, speech, and mind. 
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. 
But they do bad things by way of body, speech, and mind. 
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. 
And they do good things by way of body, speech, and mind. 

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.  Take a mendicant who, reflecting rationally, lives restraining the eye faculty. 
manindriyasaṁvarasaṁvuto viharati. 
the mind faculty. 
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. 
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ 

ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.  At one time the Buddha was staying at Ñātika in the brick house. 

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.  At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. 
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. 
Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. 
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. 
But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. 
Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. 
“In the same way, take a person who is the sweetest of the sweet … 
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. 
 
Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. 
And take a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. 
So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the first absorption!’ they mix closely with monks … 
Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. 
“In the same way, take a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. 
So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the first absorption!’ they mix closely with monks … 
Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. 
And take a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. 
So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the second absorption!’ they mix closely with monks … 
Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. 
“In the same way, take a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. 
So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the second absorption!’ they mix closely with monks … 
Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. 
And take a person who, with the fading away of rapture … enters and remains in the third absorption. 
So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the third absorption!’ they mix closely with monks … 
Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. 
“In the same way, take a person who, with the fading away of rapture … enters and remains in the third absorption. 
So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the third absorption!’ they mix closely with monks … 
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. 
And take a person who, giving up pleasure and pain … enters and remains in the fourth absorption. 
So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the fourth absorption!’ they mix closely with monks … 
Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. 
“In the same way, take a person who, giving up pleasure and pain … enters and remains in the fourth absorption. 
So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… 
Thinking, ‘I get the fourth absorption!’ they mix closely with monks … 
Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. 
And take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart. 
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. 
Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples. 
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. 
“In the same way, take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart … 
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. 
 

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.  At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. 

Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti.  You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ 

Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. 
Yampi, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. 
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements. 
Yampi, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. 

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  “Mendicants, when a mendicant has six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. 
When a mendicant has these six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā. 
When a mendicant has six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. 
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. 
When a mendicant has these six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” 

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.  “Mendicants, when a mendicant has six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. 
When a mendicant has these six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” 

Aratisutta  Discontent 
Arati, vihiṁsā, adhammacariyā. 
Discontent, cruelty, and unprincipled conduct. 
Aratiyā pahānāya muditā bhāvetabbā, vihiṁsāya pahānāya avihiṁsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā. 
You should develop rejoicing to give up discontent, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct. 

Assādaaratituṭṭhi,  " 

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.