Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  “Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. 
yena → yenevaṁ (bj, sya-all, km, pts1ed) 
Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjantī”ti. 
It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi. 
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. 
Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjantī”ti. 
It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

evamevaṁ kho, bhikkhave, appakā te sattā ye thalajā, atha kho eteva sattā bahutarā ye odakā.  so too the sentient beings born on land are few, while those born in water are many. 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; 
… so too the sentient beings reborn as humans are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye majjhimesu janapadesu paccājāyanti; 
… so too the sentient beings reborn in civilized countries are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṁ; 
… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, 
atha kho eteva sattā bahutarā ye duppaññā jaḷā eḷamūgā na paṭibalā subhāsitadubbhāsitassa atthamaññātuṁ. 
while the sentient beings who are witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said are many. 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye ariyena paññācakkhunā samannāgatā; 
… so too the sentient beings who have the noble eye of wisdom are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye labhanti tathāgataṁ dassanāya; 
… so too the sentient beings who get to see a Realized One are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye labhanti tathāgatappaveditaṁ dhammavinayaṁ savanāya; 
… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, 
atha kho eteva sattā bahutarā ye na labhanti tathāgatappaveditaṁ dhammavinayaṁ savanāya. 
while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many. 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye sutvā dhammaṁ dhārenti; 
… so too the sentient beings who remember the teachings they hear are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti; 
… so too the sentient beings who examine the meaning of the teachings they have memorized are few, 
dhātānaṁ → dhatānaṁ (bj, sya-all, km, pts1ed) 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti; 
… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye saṁvejaniyesu ṭhānesu saṁvijjanti; 
… so too the sentient beings inspired by inspiring places are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye saṁviggā yoniso padahanti; 
… so too the sentient beings who, being inspired, strive effectively are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṁ karitvā labhanti samādhiṁ labhanti cittassekaggataṁ; 
… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, 
karitvā labhanti samādhiṁ → cittassa samādhiṁ (si) | cittassekaggataṁ → cittassa ekaggaṁ (bj) 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye annaggarasaggānaṁ lābhino; 
… so too the sentient beings who get the best food and flavors are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye attharasassa dhammarasassa vimuttirasassa lābhino; 
… so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, 
atha kho eteva sattā bahutarā ye attharasassa dhammarasassa vimuttirasassa na lābhino. 
while the sentient beings who don’t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many. 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; 
“… the sentient beings who die as humans and are reborn as gods are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; 
“… the sentient beings who die as gods and are reborn as gods are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; 
“… the sentient beings who die as gods and are reborn as humans are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; 
“… the sentient beings who die in hell and are reborn as humans are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; 
“… the sentient beings who die in hell and are reborn as gods are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; 
“… the sentient beings who die as animals and are reborn as humans are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; 
“… the sentient beings who die as animals and are reborn as gods are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; 
“… the sentient beings who die as ghosts and are reborn as humans are few, 
… Evamevaṁ kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; 
“… the sentient beings who die as ghosts and are reborn as gods are few, 

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti? 
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. 

“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  “Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)  The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
(…) → (evaṁ kho ānanda bhavo hotīti) (mr) 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.  The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

Yadā te sattā taṁ ālokaṁ sañjāneyyuṁ, atha tathāgato ghosaṁ kareyya saddamanussāveyya.  When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound. 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

  ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … 

“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ.  “Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. 
cedaṁ → no cetaṁ (sya-all, km, pts1ed, mr) 
Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. 
But because there is gratification in the world, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. 
If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. 
But since the world has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. 
If there were no escape from the world, sentient beings wouldn’t escape from it. 
lokamhā → loke (pts1ed, mr) 
Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti. 
But since there is an escape from the world, sentient beings do escape from it. 
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
vippamuttā → vippayuttā (mr) | vimariyādīkatena → vimariyādikatena (pts1ed, mr) 
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti;  Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, 
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; 
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, 

Sīlavipattihetu vā, bhikkhave …pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. 
evamevaṁ kho, bhikkhave, sīlavipattihetu vā sattā …pe… upapajjanti. 
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. 
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Cittasampadāhetu vā …pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. 
evamevaṁ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti, cittasampadāhetu vā sattā …pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. 

“Ye, bhikkhave, sattā pubbaṇhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, supubbaṇho, bhikkhave, tesaṁ sattānaṁ.  “Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning. 
Ye → ye hi (bj, pts1ed) 
Ye, bhikkhave, sattā majjhanhikasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, sumajjhanhiko, bhikkhave, tesaṁ sattānaṁ. 
Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday. 
Ye, bhikkhave, sattā sāyanhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, susāyanho, bhikkhave, tesaṁ sattānanti. 
Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening. 

Taṁ tādisaṁ devamanussaseṭṭhaṁ,  Sentient beings revere him, first among gods and humans, 

Sattā gacchanti saṁsāraṁ,  sentient beings continue to transmigrate, 

Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.  The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. 
dvipadā → dipadā (bj, pts1ed) 

Micchādiṭṭhihatā sattā,  sentient beings are ruined by wrong view, 
Sattā gacchanti saṁsāraṁ, 
Sentient beings continue to transmigrate, 

Sabbe sattā sabbe pāṇā,  All sentient beings, all living things, 

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti:  And the sentient beings reborn there recognize each other by that light: 
‘aññepi kira, bho, santi sattā idhūpapannā’ti. 
‘So, it seems other sentient beings have been reborn here!’ 

Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṁ ārogyaṁ paṭijānamānā, dvepi vassāni ārogyaṁ paṭijānamānā, tīṇipi vassāni ārogyaṁ paṭijānamānā, cattāripi vassāni ārogyaṁ paṭijānamānā, pañcapi vassāni ārogyaṁ paṭijānamānā, dasapi vassāni ārogyaṁ paṭijānamānā, vīsatipi vassāni ārogyaṁ paṭijānamānā, tiṁsampi vassāni ārogyaṁ paṭijānamānā, cattārīsampi vassāni ārogyaṁ paṭijānamānā, paññāsampi vassāni ārogyaṁ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṁ paṭijānamānā.  Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. 
Te, bhikkhave, sattā sudullabhā lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti, aññatra khīṇāsavehi. 
But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for an hour, apart from those who have ended the defilements. 
sudullabhā → dullabhā (bj, sya-all, km, pts1ed) 

‘tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti.  Take the case of the reincarnation in a life-form where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. 
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. 
Take the case of the reincarnation in a life-form where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others. 
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. 
Take the case of the reincarnation in a life-form where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions. 
“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ? 
“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this place, 
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. 
This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this place, 

“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?  “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?” 
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ nappajānanti. 
“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. 
Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.” 
“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?” 
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ pajānanti. 
“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. 
Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” 

‘sabbe pāṇā avajjhā’ti.  ‘No sentient beings should be killed.’ 

Sattānaṁ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.  The passing away and rebirth of sentient beings. 

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  “Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
sokaparidevānaṁ → sokapariddavānaṁ (bj) 
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. 
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

sattānaṁ cutūpapātañāṇāya …pe…  knowledge of the death and rebirth of sentient beings … 

“Yebhuyyena, bhikkhave, sattā kāmesu laḷitā.  “Mendicants, sentient beings are mostly charmed by sensual pleasures. 
sattā kāmesu laḷitā → palāḷitā (bj, pts1ed) 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti,  If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ 

“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.  “Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 

‘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. 
mayhevekassa → mayhamevekassa (bj) 
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. 
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. 
‘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. 
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. 
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. 

‘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. 
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. 
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. 
‘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. 
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. 
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. 

Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.  Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. 
giddhā gathitā → gathitā giddhā (bj); giddhā gadhitā (sya-all, pts1ed, mr) | ajjhosannā → ajjhopannā (bahūsu) 
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. 
Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. 

Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.  There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. 
Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. 
There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. 
Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. 
There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. 
Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. 
There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. 
Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. 
There are sentient beings who do bad things by way of body, speech, and mind. 
‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. 
‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are reborn.’ 
ahaññeveko jarādhammo → ahañceveko jarādhammomhi (mr) 
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. 
‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ 
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. 
‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ 
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. 
‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are reborn.’ 
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. 
For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ 

Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Idampi kho, bhikkhave, ārammaṇaṁ karitvā evam’idhekacce sattā visujjhanti.  Relying on this, some sentient beings are purified in this way. 
Idampi kho, bhikkhave, ārammaṇaṁ karitvā evam’idhekacce sattā visujjhanti. 
Relying on this, some sentient beings are purified in this way. 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni.  How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
Relying on this, some sentient beings become pure in this way. 
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. 
Relying on this, some sentient beings become pure in this way. 
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti. 
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
sokaparidevānaṁ → sokapariddavānaṁ (bj) | atthaṅgamāya → atthagamāya (bj) 

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

Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 
Tatra ce, bhikkhave, pare tathāgataṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. 
If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, 
Yampidaṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. 
And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion. 
Yampidaṁ → yadidaṁ (mr) 

‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati …pe… yathākammūpage satte pajānissatī’ti netaṁ ṭhānaṁ vijjati.  It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds. 
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṁ vijjati. 
It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds. 

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 

Itthatte, bhikkhave, abhiratā sattā purisesu saṁyogaṁ gatā.  Sentient beings who relish their femininity are yoked to men. 
Purisatte, bhikkhave, abhiratā sattā itthīsu saṁyogaṁ gatā. 
Sentient beings who relish their masculinity are yoked to women. 
Itthatte, bhikkhave, anabhiratā sattā purisesu visaṁyogaṁ gatā. 
Sentient beings who do not relish their femininity are not yoked to men. 
Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṁyogaṁ gatā. 
Sentient beings who do not relish their masculinity are not yoked to women. 

Attūpamā hi te sattā,  Like oneself, all sentient beings 

Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. 

dibbena cakkhunā visuddhena atikkantamānusakena …pe…  With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. 

Mettaṁso sabbabhūtānaṁ,  with love for all sentient beings, 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti, averaṁ deti, abyābajjhaṁ deti.  By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. 
abyābajjhaṁ → abyāpajjhaṁ (bj, sya-all, mr); avyāpajjhaṁ (pts1ed) 
Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti abyābajjhaṁ deti. 
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. 

dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti;  With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds. 

sattānaṁ aṭṭha puggalā.  the eight people among sentient beings. 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 
Sattāvāsasutta 
Abodes of Sentient Beings 
“Navayime, bhikkhave, sattāvāsā. 
“Mendicants, there are nine abodes of sentient beings. 
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Ayaṁ paṭhamo sattāvāso. 
This is the first abode of sentient beings. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Ayaṁ dutiyo sattāvāso. 
This is the second abode of sentient beings. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Ayaṁ tatiyo sattāvāso. 
This is the third abode of sentient beings. 
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Ayaṁ catuttho sattāvāso. 
This is the fourth abode of sentient beings. 
Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 
Ayaṁ pañcamo sattāvāso. 
This is the fifth abode of sentient beings. 
Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Ayaṁ chaṭṭho sattāvāso. 
This is the sixth abode of sentient beings. 
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Ayaṁ sattamo sattāvāso. 
This is the seventh abode of sentient beings. 
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 
Ayaṁ aṭṭhamo sattāvāso. 
This is the eighth abode of sentient beings. 
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. 
Ayaṁ navamo sattāvāso. 
This is the ninth abode of sentient beings. 
Ime kho, bhikkhave, nava sattāvāsā”ti. 
These are the nine abodes of sentient beings.” 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

3. Sattāvāsavagga  3. Abodes of Sentient Beings 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti  They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’ 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 

no ca dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena …pe…  they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … 
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyaṁ, āsavānañca khayā …pe… sacchikatvā upasampajja vihareyyan’ti. 
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’ 
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
When they are faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements, 

“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho;  “Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. 

Puna caparaṁ, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 
Puna caparaṁ, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. 
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. 
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 

Puna caparaṁ, ānanda, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 
Puna caparaṁ, ānanda, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. 
Puna caparaṁ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. 
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 

‘Sabbe sattā āhāraṭṭhitikā’—  ‘All sentient beings are sustained by food.’ 
Navasu sattāvāsesu— 
The nine abodes of sentient beings. … 

Sabbe sattā āhāraṭṭhitikā—  ‘All sentient beings are sustained by food.’ 
Navasu sattāvāsesu— 
The nine abodes of sentient beings. 

Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti.  As it contracts, most sentient beings migrate to the realm of streaming radiance. 
ābhassarasaṁvattanikā → ābhassaravattanikā (si, sya-all, pts1ed) 
Evaṁsaññinopi kho, bhikkhave, santi sattā. 
Some sentient beings perceive like this. 
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who perceive like this decay and perish. 
Evaṁsaññinopi kho, bhikkhave, santi sattā. 
Some sentient beings perceive like this. 
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who perceive like this decay and perish. 
Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. 
Some sentient beings practice like this. 
Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who practice like this decay and perish. 
Evaṁsaññinopi kho, bhikkhave, santi sattā. 
Some sentient beings perceive like this. 
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who perceive like this decay and perish. 
Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. 
Some sentient beings have such a view. 
Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who have views like this decay and perish. 
Evaṁvādinopi kho, bhikkhave, santi sattā. 
Some sentient beings have such a doctrine. 
Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. 
But even the sentient beings who have such a doctrine decay and perish. 

Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds. 

“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.  “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.  With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. 

Ahañca kho, bhikkhave, ariyaṁ dhovanaṁ desessāmi, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

Ahañca kho, bhikkhave, ariyaṁ virecanaṁ desessāmi, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ virecanaṁ yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

Ahañca kho, bhikkhave, ariyaṁ vamanaṁ desessāmi, yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ vamanaṁ yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.  They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 
vinassantu vā mā vā ahesun’ti → mā vā ahesuṁ iti vāti (bj, pts1ed, mr) 
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti. 
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 

Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.  They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. 
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti—  Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— 
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— 
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 

Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.  They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu → … sañcetanikahetu (mr) 
evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti. 
In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. 
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. 
evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. 

Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampatti …pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe… 
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …” 
…pe… → upapajjanti. (sya-all, mr) 

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Evaṁ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Evaṁ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

Puna caparaṁ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.  “It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. 
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. 
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ 
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. 
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. 
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ 
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. 
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. 
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ 
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ 
Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. 
As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. 
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. 
Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being. 

‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.  ‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. 
ahetū → ahetu (pts1ed) 
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā, 
There’s no cause or reason for the purification of sentient beings. 
ahetū apaccayā sattā visujjhanti. 
Sentient beings are purified without cause or reason. 
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti. 
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth. 
sukhadukkhaṁ → sukhañca dukkhañca (sya-all) 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 

So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project and extend it toward knowledge of the death and rebirth of sentient beings. 

Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.  And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ 
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. 
And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ 
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. 
Then, understanding the Divinity’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. 
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 
suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthi 
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes. 
‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. 
‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes. 
anāvutthapubbo → anajjhāvutthapubbo (bj); anajjhāvuṭṭhapubbo (mr) 

devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?  That is, there were no rebirth of sentient beings into their various realms—of gods, centaurs, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?” 
sarīsapānaṁ vā sarīsapattāya → siriṁsapānaṁ vā siriṁsapattāya (bj, km, pts1ed); siriṁsapānaṁ siriṁsapattāya (sya-all) 
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 

Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti:  Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: 

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, 
The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, 
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. 
Yaṁ → yā (sya-all, km) 
Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 
In sentient beings who are liable to be reborn, such a wish arises: 
Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: 
In sentient beings who are liable to grow old … 
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike.  With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn. 

Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.  As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. 
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. 
Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being. 

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi, dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi.  And so, mendicants, from not providing money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined. 
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
And so, mendicants, from not providing money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined. 
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined. 
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. Dāliddiye vepullaṁ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined. 
Dvīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
For the sentient beings among whom these two things were widespread, their lifespan and beauty declined. 
Abhijjhābyāpādesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined. 
Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined. 
Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
For the sentient beings among whom these three things were widespread, their lifespan and beauty declined. 
Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. 
For the sentient beings among whom these things were widespread, their lifespan and beauty declined. 

Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.  As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. 
Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. 
As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm. 

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.  The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ 
Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ 
Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. 
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ 
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe. 
And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable. 
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne 
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn— 
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 
inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṁ.  He is the foremost, best, chief, highest, and finest of all sentient beings. 

Sabbe sattā āhāraṭṭhitikā.  All sentient beings are sustained by food. 
Sabbe sattā saṅkhāraṭṭhitikā. 
All sentient beings are sustained by conditions. 
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. 
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. 
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to imagine. 
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. 
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is imagined by others. 
santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. 
There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host. 
sattā → sattā sukhaṁ (sya-all, km) | sukhaṁ → cittasukhaṁ (sya-all, mr) 
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. 
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. 
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. 
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. 
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā. 
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. 
sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo; 
The passing away and rebirth of sentient beings is to be realized with vision. 
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 
Nava sattāvāsā. 
Nine abodes of sentient beings: 
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Ayaṁ paṭhamo sattāvāso. 
This is the first abode of sentient beings. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Ayaṁ dutiyo sattāvāso. 
This is the second abode of sentient beings. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Ayaṁ tatiyo sattāvāso. 
This is the third abode of sentient beings. 
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Ayaṁ catuttho sattāvāso. 
This is the fourth abode of sentient beings. 
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 
asaññasattā → asaññisattā (sya-all, km) 
Ayaṁ pañcamo sattāvāso. 
This is the fifth abode of sentient beings. 
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Ayaṁ chaṭṭho sattāvāso. 
This is the sixth abode of sentient beings. 
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Ayaṁ sattamo sattāvāso. 
This is the seventh abode of sentient beings. 
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 
Ayaṁ aṭṭhamo sattāvāso. 
This is the eighth abode of sentient beings. 
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. 
Ayaṁ navamo sattāvāso. 
This is the ninth abode of sentient beings. 

Sabbe sattā āhāraṭṭhitikā.  All sentient beings are sustained by food. 
Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. 
What are the causes and reasons for the corruption of sentient beings, and what are the causes and reasons for the purification of sentient beings. 
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. 
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. 
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe… 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 
Nava sattāvāsā— 
Nine abodes of sentient beings. 
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Ayaṁ paṭhamo sattāvāso. 
This is the first abode of sentient beings. 
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Ayaṁ dutiyo sattāvāso. 
This is the second abode of sentient beings. 
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Ayaṁ tatiyo sattāvāso. 
This is the third abode of sentient beings. 
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Ayaṁ catuttho sattāvāso. 
This is the fourth abode of sentient beings. 
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 
Ayaṁ pañcamo sattāvāso. 
This is the fifth abode of sentient beings. 
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. 
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. 
Ayaṁ chaṭṭho sattāvāso. 
This is the sixth abode of sentient beings. 
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. 
Ayaṁ sattamo sattāvāso. 
This is the seventh abode of sentient beings. 
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. 
Ayaṁ aṭṭhamo sattāvāso. 
This is the eighth abode of sentient beings. 
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. 
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. 
Ayaṁ navamo sattāvāso. 
This is the ninth abode of sentient beings. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,  A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.  There are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— 
The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā → yaṁ (pts1ed, mr) 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— 
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— 
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. 

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 
Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. 
Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 
Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. 
‘A large herd of deer’ is a term for sentient beings. 

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.  Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. 
Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 
evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.  “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe…. 
In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell? 
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
And what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. 
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 
ahesun’ti → mā vā ahesuṁ iti vāti (bj, pts1ed, mr) | vinassantu vā → etthantare pāṭho sya-all potthakesu 
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. 
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 

“ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell? 
Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
And what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—  “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land. 

“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā:  “Mendicants, sentient beings typically have the wish, desire, and hope: 

Itthabhāvaññathābhāvaṁ,  and the coming and going of sentient beings 

Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. 
How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky. 
Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. 
How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti,  Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. 

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.  Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. 

Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.  This is why I say that sentient beings are heirs to their deeds. 
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. 
This is why I say that sentient beings are heirs to their deeds. 

Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.  Because the Realized One has sympathy for sentient beings.” 

Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi.  There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. 
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. 
There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. 
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. 
There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. 

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;  ‘There is no cause or reason for the corruption of sentient beings. 
ahetū appaccayā sattā saṅkilissanti. 
Sentient beings are corrupted without cause or reason. 
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; 
There’s no cause or reason for the purification of sentient beings. 
ahetū appaccayā sattā visujjhanti. 
Sentient beings are purified without cause or reason. 
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. 
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ 
avīriyā → … aviriyā (bj, pts1ed); sabbe sattā … savasā sabalā saviriyā (sya-all, km); sabbe sattā … savasā sabalā savīriyā (mr) 
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; 
‘There is a cause and reason for the corruption of sentient beings. 
sahetū sappaccayā sattā saṅkilissanti. 
Sentient beings are corrupted with cause and reason. 
Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; 
There is a cause and reason for the purification of sentient beings. 
sahetū sappaccayā sattā visujjhanti. 
Sentient beings are purified with cause and reason. 
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. 
It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ 
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; 
there’s no cause or reason for the corruption of sentient beings, etc. 
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; 
there is a cause and reason for the corruption of sentient beings, etc. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. 

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?  A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them? 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṁ saggaṁ lokaṁ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds. 
“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. 
“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. 

Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi.  And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. 

‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,  ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.  I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. 
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi. 
I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that. 
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. 
I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. 
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ. 
These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant. 
evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. 
In the same way, I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. 

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;  ‘There is no cause or reason for the corruption of sentient beings. 
ahetū appaccayā sattā saṅkilissanti; 
Sentient beings are corrupted without cause or reason. 
natthi hetu, natthi paccayo sattānaṁ visuddhiyā; 
There’s no cause or reason for the purification of sentient beings. 
ahetū appaccayā sattā visujjhanti; 
Sentient beings are purified without cause or reason. 
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. 
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. 

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.  Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe… 
In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn … 

Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṁ aparantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ aparantaṁ ārabbha pañhaṁ puccheyyaṁ;  Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future. 
Yo → so (si, pts1ed) 
kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? 
How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha? 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 
Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. 
Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. 
Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Kammanibandhanā sattā,  sentient beings are bound by deeds, 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds … 

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;  If sentient beings experience pleasure and pain because of past deeds, 
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of God Almighty’s creation, 
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of circumstance and nature, 
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of the class of rebirth, 
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of exertion in this life, 
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; 
The Jains deserve criticism whether or whether not sentient beings experience pleasure and pain because of past deeds, 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of past deeds, 
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of God Almighty’s creation, 
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of circumstance and nature, 
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of the class of rebirth, 
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; 
If sentient beings experience pleasure and pain because of exertion in this life, 
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; 
The Realized One deserves praise whether or whether not sentient beings experience pleasure and pain because of past deeds, 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti—  They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 
abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti— 
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 
abyābajjhā → abyāpajjhā (bj, sya-all, km, pts1ed, mr) 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.  as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
as well as the sentient beings reborn there. 

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.  And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” 
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. 
And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā.  A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass. 
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā. 
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung. 
Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. 
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness. 
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. 
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water. 
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. 
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth. 

evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.  In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a place of loss, a bad place, the underworld, hell.’ 

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.  “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 
kammayonī kammabandhū → kammayoni kammabandhu (bj) 
Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. 
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 

“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—  “‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ 
yoggācariyānaṁ → yogācariyānaṁ (mr) 
‘Chattiṁsa sattapadā veditabbā’ti— 
‘The thirty-six positions of sentient beings should be understood.’ 
‘Chattiṁsa sattapadā veditabbā’ti— 
‘The thirty-six positions of sentient beings should be understood.’ 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,  The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, 
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. 
Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: 
In sentient beings who are liable to be reborn, such a wish arises: 
Jarādhammānaṁ, āvuso, sattānaṁ …pe… 
In sentient beings who are liable to grow old … 

“Jānāsi no tvaṁ, mārisa, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti?  “Good sir, do you understand liberation, emancipation, and seclusion for sentient beings?” 
“Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? 
“But how is it that you understand liberation, emancipation, and seclusion for sentient beings?” 
Sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti. 
emancipation, and seclusion for sentient beings.” 

“Akkheyyasaññino sattā,  “Sentient beings who perceive the communicable, 

sattā gacchanti suggatin”ti.  sentient beings go to a good place.” 
sattā tiṭṭhanti sātatan”ti. 
sentient beings live happily.” 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 

sattā gacchanti suggatiṁ.  sentient beings go to a good place. 
sattā tiṭṭhanti sātatan”ti. 
sentient beings live happily.” 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 
Puññāni paralokasmiṁ, 
The good deeds of sentient beings 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 

‘appakā te sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti.  ‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. 

Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 

Puññāni paralokasmiṁ,  The good deeds of sentient beings 

‘Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā’ti.  “Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.” 
sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā’”ti. 
‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’” 
Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā. 
All sentient beings are liable to die. Death is their end; they’re not exempt from death. 
evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti. 
In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.” 
Puññāni paralokasmiṁ, 
The good deeds of sentient beings 

Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.  Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. 
Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 
paralokavajjabhayadassāvine → … dassāvino (bj, sya-all, km, pts1ed) 
evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko;  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. 
(…) → (jīvitindriyassa upacchedo) (sya-all, km) 
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. 
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. 

“cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.  “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. 
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. 

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.  “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti. 
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.” 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo. 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. 

“cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.  “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. 
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. 

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.  “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. 
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. 
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. 

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?  “Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?” 
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti? 
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?” 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element. 
Dhātusova → dhātuso (bj, pts1ed, pts2ed) 
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. 
In the past, too, sentient beings came together and converged because of an element. … 
kho → khosaddo bj, sya-all, km, pts1ed, pts2ed potthakesu 
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. 
In the future, too, sentient beings will come together and converge because of an element. … 
kho → khosaddo bj, sya-all, km, pts1ed, pts2ed potthakesu 
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. 
kho → khosaddo bj, sya-all, km, pts1ed, pts2ed potthakesu 

Dhātusova, bhikkhave, sattā saṁsandanti samenti.  Sentient beings come together and converge because of an element. 
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
and also in the present, sentient beings come together and converge because of an element. 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element. 
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. 
evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. 
In the same way, sentient beings come together and converge because of an element. 
dhātusova → sabbatthapi evameva 
etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. 
Dhātusova, bhikkhave, sattā saṁsandanti samenti. 
Sentient beings come together and converge because of an element. 
etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. 
evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. 
In the same way, sentient beings come together and converge because of an element. 
etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 
Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. 
In the past, too, sentient beings came together and converged because of an element. … 
Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. 
In the future, too, sentient beings will come together and converge because of an element. … 
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. … 
Dhātusova, bhikkhave, sattā saṁsandanti samenti. 
Sentient beings come together and converge because of an element: 
etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. …” 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 
Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. 
At present, too, sentient beings come together and converge because of an element. … 
Dhātusova, bhikkhave, sattā saṁsandanti samenti. 
Sentient beings come together and converge because of an element: 
Dhātusova, bhikkhave …pe… 
Sentient beings come together because of an element: 
Dhātusova, bhikkhave …pe… 
Sentient beings come together because of an element: 
Dhātusova, bhikkhave …pe… 
Sentient beings come together because of an element: 

“Dhātusova …pe…  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“Dhātusova, bhikkhave, sattā saṁsandanti samenti.  “Mendicants, sentient beings come together and converge because of an element: 

“No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.  “Mendicants, if there were no gratification in the earth element, sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti. 
But since there is gratification in the earth element, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. 
If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti. 
But since the earth element has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, pathavīdhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ. 
If there were no escape from the earth element, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti. 
But since there is an escape from the earth element, sentient beings do escape from it. 
Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti. 
But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

“Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.  “Mendicants, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. 
Pathavīdhātu ce → paṭhavīdhātu ca (bj); paṭhavīdhātuñca (sya-all) 
Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti. 
But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. 
Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. 
If the earth element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti. 
But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. 
vāyodhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. 
If the air element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti. 
But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.” 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. 
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. 
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. 
It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. 
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. 

“Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.  “That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. 

“Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti;  “In the same way the sentient beings reborn as humans are few, 

“No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.  “Mendicants, if there were no gratification in form, sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti. 
But since there is gratification in form, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. 
If form had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. 
But since form has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, rūpassa nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ. 
If there were no escape from form, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti. 
But since there is an escape from form, sentient beings do escape from it. 
No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. 
consciousness, sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti. 
But since there is gratification in consciousness, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. 
If consciousness had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. 
But since consciousness has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ. 
If there were no escape from consciousness, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti. 
But since there is an escape from consciousness, sentient beings do escape from it. 
Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu; 
As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
nābbhaññaṁsu → na abbhaññiṁsu (sya-all) 
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu; 
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

‘natthi hetu natthi paccayo sattānaṁ saṅkilesāya;  ‘There is no cause or reason for the corruption of sentient beings. 
ahetū appaccayā sattā saṅkilissanti. 
Sentient beings are corrupted without cause or reason. 
Natthi hetu natthi paccayo sattānaṁ visuddhiyā; 
There’s no cause or reason for the purification of sentient beings. 
ahetū appaccayā sattā visujjhantī’ti. 
Sentient beings are purified without cause or reason.’ 
“Atthi, mahāli, hetu atthi paccayo sattānaṁ saṅkilesāya; 
“Mahāli, there is a cause and reason for the corruption of sentient beings. 
sahetū sappaccayā sattā saṅkilissanti. 
Sentient beings are corrupted with cause and reason. 
Atthi, mahāli, hetu, atthi paccayo sattānaṁ visuddhiyā; 
There is a cause and reason for the purification of sentient beings. 
sahetū sappaccayā sattā visujjhantī”ti. 
Sentient beings are purified with cause and reason.” 
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ saṅkilesāya; 
“But sir, what is the cause and reason for the corruption of sentient beings? 
kathaṁ sahetū sappaccayā sattā saṅkilissantī”ti? 
How are sentient beings corrupted with cause and reason?” 
“Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. 
“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti; 
But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. 
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya; 
This is a cause and reason for the corruption of sentient beings. 
evaṁ sahetū sappaccayā sattā saṅkilissanti. 
This is how sentient beings are corrupted with cause and reason. 
Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. 
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti; 
But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. 
Ayampi kho, mahāli, hetu ayaṁ paccayo sattānaṁ saṅkilesāya. 
This is a cause and reason for the corruption of sentient beings. 
Evampi sahetū sappaccayā sattā saṅkilissantī”ti. 
This is how sentient beings are corrupted with cause and reason.” 
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ visuddhiyā; 
“But sir, what is the cause and reason for the purification of sentient beings? 
kathaṁ sahetū sappaccayā sattā visujjhantī”ti? 
How are sentient beings purified with cause and reason?” 
“Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. 
“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti; 
But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. 
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. 
This is a cause and reason for the purification of sentient beings. 
Evaṁ sahetū sappaccayā sattā visujjhanti. 
This is how sentient beings are purified with cause and reason. 
viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. 
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti; 
But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. 
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. 
This is a cause and reason for the purification of sentient beings. 
Evampi sahetū sappaccayā sattā visujjhantī”ti. 
This is how sentient beings are purified with cause and reason.” 

Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.  As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” 

Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.  As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. 
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. 
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. 
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.  No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. 
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; 
Sentient beings are corrupted because the mind is corrupted. 
cittavodānā sattā visujjhanti. 
Sentient beings are purified because the mind is purified. 
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; 
Sentient beings are corrupted because the mind is corrupted. 
cittavodānā sattā visujjhanti. 
Sentient beings are purified because the mind is purified. 
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; 
Sentient beings are corrupted because the mind is corrupted. 
cittavodānā sattā visujjhanti. 
Sentient beings are purified because the mind is purified. 

Sattasutta  Sentient Beings 

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya.  ‘There is no cause or reason for the corruption of sentient beings. 
Ahetū appaccayā sattā saṅkilissanti. 
Sentient beings are corrupted without cause or reason. 
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. 
There’s no cause or reason for the purification of sentient beings. 
Ahetū appaccayā sattā visujjhanti. 
Sentient beings are purified without cause or reason. 
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”ti? 
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?” 

“No cedaṁ, bhikkhave, cakkhussa assādo abhavissa, nayidaṁ sattā cakkhusmiṁ sārajjeyyuṁ.  “Mendicants, if there were no gratification in the eye, sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṁ sārajjanti. 
But since there is gratification in the eye, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṁ sattā cakkhusmiṁ nibbindeyyuṁ. 
If the eye had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṁ nibbindanti. 
But since the eye has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, cakkhussa nissaraṇaṁ abhavissa, nayidaṁ sattā cakkhusmā nissareyyuṁ. 
If there were no escape from the eye, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṁ tasmā sattā cakkhusmā nissaranti. 
But since there is an escape from the eye, sentient beings do escape from it. 
no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ. 
mind, sentient beings wouldn’t be aroused by it. 
Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti. 
But since there is gratification in the mind, sentient beings are aroused by it. 
No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. 
If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. 
But since the mind has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, manassa nissaraṇaṁ abhavissa, nayidaṁ sattā manasmā nissareyyuṁ. 
If there were no escape from the mind, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṁ, tasmā sattā manasmā nissaranti. 
But since there is an escape from the mind, sentient beings do escape from it. 
Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
vimariyādīkatena → vimariyādikatena (bj); vipariyādikatena (sya-all, km, mr); vimariyādikatena (pts1ed) 
Yato ca kho, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

“No cedaṁ, bhikkhave, rūpānaṁ assādo abhavissa, nayidaṁ sattā rūpesu sārajjeyyuṁ.  “Mendicants, if there were no gratification in sights, sentient beings wouldn’t be aroused by them. …” 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, what is the reason why some sentient beings are fully extinguished in this very life?” 
Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. 
That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. 
Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” 
Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. 
That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. 
Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” 
Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. 
That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. 
Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” 

“ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … 

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?  “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? 
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” 
Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. 
That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. 
Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. 
That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” 

‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—  that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— 
that this is the highest pleasure and happiness that sentient beings experience. 

Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.  It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Buddhasaraṇagamanahetu → buddhaṁ saraṇagamanahetu (bj) 
Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.