Sammappadhānā māradheyyābhibhūtā,  By rightly striving, they’ve crushed Māra’s sovereignty; 

Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṁ pītaṁ khāyitaṁ sāyitaṁ sammā pariṇāmaṁ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti.  You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. 

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

“pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.  “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. 
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma. 
“Meghiya, since you speak of striving in meditation, what can I say? 

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya …pe… devaññataro vāti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 

Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ.  And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma. 
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. 
And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. 

1.7. Padhānadesanā  1.7. Kinds of Striving 
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu. 
And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. 
Etadānuttariyaṁ, bhante, padhānesu. 
This is unsurpassable when it comes to the kinds of striving. 

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness. 
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. 
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.  This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. 
This being so, their mind inclines toward keenness, commitment, persistence, and striving. 

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.  This is good enough for striving for a gentleman wanting to strive.’ 
alamidaṁ padhānāyāti. 
‘This is good enough for striving.’ 
‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. 
‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. 

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.  This is good enough for striving for a gentleman wanting to strive.’ 
‘alamidaṁ padhānāyā’ti. 
‘This is good enough for striving.’ 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 

tampi nāma, bhikkhave, padhānaṁ nāhosi.  or that striving. 

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.  This is good enough for striving for a gentleman wanting to strive.’ 
‘alamidaṁ padhānāyā’ti. 
‘This is good enough for striving.’ 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. 
‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. 

atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they apply zeal, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom. 
dhatānaṁ → dhāritānaṁ (pts1ed, mr) 
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. 
“Striving is helpful for arriving at the truth. 
Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. 
That’s why striving is helpful for arriving at the truth.” 
“Padhānassa pana, bho gotama, katamo dhammo bahukāro? 
“But what quality is helpful for striving?” 
“Padhānassa kho, bhāradvāja, tulanā bahukārā. 
“Weighing up the teachings is helpful for striving … 

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.  This is good enough for striving for a gentleman wanting to strive.’ 
‘alamidaṁ padhānāyā’ti. 
‘This is good enough for striving.’ 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
“aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; 
“The striving of Mister Gotama was indeed assiduous and that of a true person, 
aṭṭhitavataṁ → aṭṭhitavata (sya-all, km, pts1ed) | sappurisavataṁ → sappurisavata (sya-all, km, pts1ed) 

Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion? 
tibbo → tippo (pts1ed) 
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? 
Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’ 
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’. 
This being so, your exertion and striving are fruitless.’ 
Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ. 
That’s how exertion and striving is fruitless. 
Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? 
And how is exertion and striving fruitful? 
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— 
Through active striving they become dispassionate towards that specific source of suffering, 
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— 
Through active striving they become dispassionate towards that specific source of suffering, 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That’s how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. 
That too is how exertion and striving is fruitful. 

Padhānaṁ akilāsunā;  unrelenting striving. 

‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti.  ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ 
‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. 
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ 
‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. 
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ This is your wrong view. 
‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. 
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’