“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, pamādo.  “Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. 
Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṁvattatī”ti. 
Negligence leads to the decline and disappearance of the true teaching.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, appamādo. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. 
Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti. 
Diligence leads to the continuation, persistence, and enduring of the true teaching.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. 
Kosajjaṁ, bhikkhave, saddhammassa sammosāya antaradhānāya saṁvattatī”ti. 
Laziness leads to the decline and disappearance of the true teaching.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. 
Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti. 
Arousing energy leads to the continuation, persistence, and enduring of the true teaching.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ. 
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. 
Anuyogo, bhikkhave, akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ saddhammassa sammosāya antaradhānāya saṁvattatī”ti. 
Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ. 
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. 
Anuyogo, bhikkhave, kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti. 
Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching” 
“Ye te, bhikkhave, bhikkhū adhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
“Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
bahujanaahitāya → bahujanāhitāya (bj, sya-all, pts1ed) | bahujanaasukhāya → bahujanāsukhāya (bj, sya-all, pts1ed) 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti. 
They create much wickedness and make the true teaching disappear.” 
cimaṁ → tepimaṁ (si) 
“Ye te, bhikkhave, bhikkhū dhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
te → yepi te (sya-all) 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti. 
They create much wickedness and make the true teaching disappear.” 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti. 
They create much wickedness and make the true teaching disappear.” 

11. Adhammavagga  The Chapter on Not the Teaching 
“Ye te, bhikkhave, bhikkhū adhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
“Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 
ṭhapentī”ti → thapentīti (mr) 
“Ye te, bhikkhave, bhikkhū dhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
“Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  They create much wickedness and make the true teaching disappear.” 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti. 
Those mendicants create much wickedness and make the true teaching disappear.” 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti. 
Those mendicants create much wickedness and make the true teaching disappear.” 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 

… Dhammakathikānaṁ yadidaṁ puṇṇo mantāṇiputto.  … who speak on the teaching is Puṇṇa son of Mantāṇī. 

… Paṭibhāneyyakānaṁ yadidaṁ rādho.  … who inspire eloquent teachings is Rādha. 

… Dhammakathikānaṁ yadidaṁ dhammadinnā.  … who speak on the teaching is Dhammadinnā. 

… Dhammakathikānaṁ yadidaṁ citto gahapati macchikāsaṇḍiko.  … who speak on the teaching is the householder Citta Macchikāsaṇḍika. 

Dhammānussati …pe… saṅghānussati … sīlānussati … cāgānussati … devatānussati … ānāpānassati … maraṇassati … kāyagatāsati … upasamānussati.  Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace. 

So bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.  They draw many people away from the true teaching and establish them in false teachings. 
So bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. 
They draw many people away from false teachings and establish them in the true teaching. 
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ apuññaṁ pasavanti. 
“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all create much wickedness. 
samādapeti → samādāpeti (?) 
Durakkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is poorly explained.” 
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ puññaṁ pasavanti. 
“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all create much merit. 
Svākkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is well explained.” 
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. 
“Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. 
Durakkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is poorly explained.” 
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. 
“Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. 
Svākkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is well explained.” 
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati. 
“Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. 
Durakkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is poorly explained.” 
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati. 
“Mendicants, in a well explained teaching and training a lazy person lives in suffering. 
Svākkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is well explained.” 
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṁ viharati. 
“Mendicants, in a poorly explained teaching and training a lazy person lives happily. 
Durakkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is poorly explained.” 
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṁ viharati. 
“Mendicants, in a well explained teaching and training an energetic person lives happily. 
Svākkhātattā, bhikkhave, dhammassā”ti. 
Because the teaching is well explained.” 

… 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, 
atha kho eteva sattā bahutarā ye sutvā dhammaṁ na dhārenti. 
while those who don’t remember the teachings are many. 
… 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) 
atha kho eteva sattā bahutarā ye dhātānaṁ dhammānaṁ atthaṁ na upaparikkhanti. 
while those who don’t examine the meaning of the teachings are many. 
… 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, 
atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṁ na paṭipajjanti. 
while those who understand the meaning and the teaching but don’t practice accordingly are many. 
… 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. 
‘attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmā’ti. 
‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ 

dhammakathikattaṁ …  teaching Dhamma … 

dhammānussatiṁ bhāveti …  the recollection of the teaching … 

“Dvemā, bhikkhave, tathāgatassa dhammadesanā.  “Mendicants, the Realized One has two ways of teaching the Dhamma. 
Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti. 
These are the Realized One’s two ways of teaching the Dhamma.” 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 
nikkujjitaṁ → nikujjitaṁ (mr) 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
“These two things, mendicants, lead to the decline and disappearance of the true teaching. 
Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti. 
These two things lead to the decline and disappearance of the true teaching. 
“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. 
These two things lead to the continuation, persistence, and enduring of the true teaching. 
Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. 
These two things lead to the continuation, persistence, and enduring of the true teaching.” 

“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca.  “Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about a person with internal fetters and one with external fetters. 
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. 
‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about a person with internal fetters and one with external fetters. 
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. 
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.” 
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Kaccāna has made the teaching clear in many ways. 
Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 
Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. 
Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching. 
Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. 
Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.” 
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. 
“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. 
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti. 
They create much wickedness and make the true teaching disappear. 
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. 
They create much merit and make the true teaching continue.” 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: 
kavitā → kavikatā (sabbattha) 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. 
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. 
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. 
Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: 
And when they’ve memorized those teachings they question and examine each other, saying: 
Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. 
An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh. 
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? 
And what is an assembly that values things of the flesh, not the true teaching? 
‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. 
‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ 
Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru. 
This is called an assembly that values things of the flesh, not the true teaching. 
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? 
And what is an assembly that values the true teaching, not things of the flesh? 
‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. 
‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ 
Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. 
This is called an assembly that values the true teaching, not things of the flesh. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti. 
The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.” 
Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. 
An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained. 
Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. 
An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained. 

Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.  One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. 
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. 
One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. 
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. 
One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. 
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. 
One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. 

Āmisadānañca dhammadānañca.  A gift of things of the flesh and a gift of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānan”ti. 
The better of these two gifts is the gift of the teaching.” 
Āmisayāgo ca dhammayāgo ca. 
An offering of things of the flesh and an offering of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti. 
The better of these two offerings is an offering of the teaching.” 
Āmisacāgo ca dhammacāgo ca. 
Generosity with things of the flesh and generosity with the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ cāgānaṁ yadidaṁ dhammacāgo”ti. 
The better of these two acts of generosity is generosity with the teaching.” 
Āmisapariccāgo ca dhammapariccāgo ca. 
Charity in things of the flesh and charity in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ pariccāgānaṁ yadidaṁ dhammapariccāgo”ti. 
The better of these two kinds of charity is a charity in the teaching.” 
Āmisabhogo ca dhammabhogo ca. 
Riches in things of the flesh and riches in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ bhogānaṁ yadidaṁ dhammabhogo”ti. 
The better of these two riches is riches in the teaching.” 
Āmisasambhogo ca dhammasambhogo ca. 
Enjoyment of things of the flesh and enjoyment of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sambhogānaṁ yadidaṁ dhammasambhogo”ti. 
The better of these two kinds of enjoyment is the enjoyment of the teaching.” 
Āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. 
Sharing things of the flesh and sharing the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo”ti. 
The better of these two kinds of sharing is sharing the teaching.” 
Āmisasaṅgaho ca dhammasaṅgaho ca. 
Inclusion in things of the flesh and inclusion in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṅgahānaṁ yadidaṁ dhammasaṅgaho”ti. 
The better of these two kinds of inclusion is inclusion in the teaching.” 
Āmisānuggaho ca dhammānuggaho ca. 
Support in things of the flesh and support in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho”ti. 
The better of these two kinds of support is support in the teaching.” 
Āmisānukampā ca dhammānukampā ca. 
Sympathy in things of the flesh and sympathy in the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ anukampānaṁ yadidaṁ dhammānukampā”ti. 
The better of these two kinds of sympathy is sympathy in the teaching.” 

Āmisasanthāro ca dhammasanthāro ca.  Welcome in things of the flesh and welcome in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ santhārānaṁ yadidaṁ dhammasanthāro”ti. 
The better of these two kinds of welcome is the welcome in the teaching.” 
Āmisapaṭisanthāro ca dhammapaṭisanthāro ca. 
Hospitality in things of the flesh and hospitality in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ paṭisanthārānaṁ yadidaṁ dhammapaṭisanthāro”ti. 
The better of these two kinds of hospitality is hospitality in the teaching.” 
Āmisesanā ca dhammesanā ca. 
The quest for things of the flesh and the quest for the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ esanānaṁ yadidaṁ dhammesanā”ti. 
The better of these two quests is the quest for the teaching.” 
Āmisapariyesanā ca dhammapariyesanā ca. 
The search for things of the flesh and the search for the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pariyesanānaṁ yadidaṁ dhammapariyesanā”ti. 
The better of these two searches is the search for the teaching.” 
Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca. 
Seeking for things of the flesh and seeking for the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pariyeṭṭhīnaṁ yadidaṁ dhammapariyeṭṭhī”ti. 
The better of these two kinds of seeking is seeking for the teaching.” 
Āmisapūjā ca dhammapūjā ca. 
Worship of things of the flesh and worship of the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pūjānaṁ yadidaṁ dhammapūjā”ti. 
The better of these two kinds of worship is worship of the teaching.” 
Āmisātitheyyañca dhammātitheyyañca. 
Serving guests with things of the flesh and serving guests with the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ ātitheyyānaṁ yadidaṁ dhammātitheyyan”ti. 
The better of these two ways of serving guests is to serve them with the teaching.” 
Āmisiddhi ca dhammiddhi ca. 
Success in things of the flesh and success in the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ iddhīnaṁ yadidaṁ dhammiddhī”ti. 
The better of these two successes is success in the teaching.” 
Āmisavuddhi ca dhammavuddhi ca. 
Growth in things of the flesh and growth in the teaching. 
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ vuddhīnaṁ yadidaṁ dhammavuddhī”ti. 
The better of these two kinds of growth is growth in the teaching.” 
Āmisaratanañca dhammaratanañca. 
The treasure of things of the flesh and the treasure of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ ratanānaṁ yadidaṁ dhammaratanan”ti. 
The better of these two treasures is the treasure of the teaching.” 
Āmisasannicayo ca dhammasannicayo ca. 
Accumulation of things of the flesh and accumulation of the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sannicayānaṁ yadidaṁ dhammasannicayo”ti. 
The better of these two kinds of accumulation is the accumulation of the teaching.” 
Āmisavepullañca dhammavepullañca. 
Increase in things of the flesh and increase in the teaching. 
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ vepullānaṁ yadidaṁ dhammavepullan”ti. 
The better of these two kinds of increase is increase in the teaching.” 

Saṅghasuṭṭhutāya saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.  For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. 
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya. 
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. 

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ.  Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days. 
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. 
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months. 

Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:  It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions: 

Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya neva okkamati niyāmaṁ kusalesu dhammesu sammattaṁ.  Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims. 
Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṁ dassanāya alabhanto vā tathāgataṁ dassanāya, labhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya alabhanto vā tathāgatappaveditaṁ dhammavinayaṁ savanāya okkamati niyāmaṁ kusalesu dhammesu sammattaṁ. 
Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims. 
Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṁ dassanāya no alabhanto, labhantova tathāgatappaveditaṁ dhammavinayaṁ savanāya no alabhanto okkamati niyāmaṁ kusalesu dhammesu sammattaṁ. 
Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things. 
Tatra, bhikkhave, yvāyaṁ puggalo labhantova tathāgataṁ dassanāya no alabhanto, labhantova tathāgatappaveditaṁ dhammavinayaṁ savanāya no alabhanto okkamati niyāmaṁ kusalesu dhammesu sammattaṁ, imaṁ kho, bhikkhave, puggalaṁ paṭicca dhammadesanā anuññātā. 
Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. 

Yaṁ, bhikkhave, puggalaṁ āgamma puggalo buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti;  The person who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. 

Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya.  It’s a person who often goes to the monastery to hear the teaching in the presence of the mendicants. 
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. 
In the same way, a person often goes to the monastery to hear the teaching in the presence of the mendicants. 
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. 
It’s a person who often goes to the monastery to hear the teaching in the presence of the mendicants. 
Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. 
In the same way, a person often goes to the monastery to hear the teaching in the presence of the mendicants. 
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. 
It’s a person who often goes to the monastery to hear the teaching in the presence of the mendicants. 
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. 
In the same way, a person often goes to the monastery to hear the teaching in the presence of the mendicants. 
Dhammānudhammappaṭipanno, 
practicing in line with the teaching, 

Bhavissanti dhammassa aññātāro”ti.  There will be those who understand the teaching!” 

So ca me bhagavā dhammaṁ deseyya, tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti.  Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ 
ariyadhamme kudācanaṁ. 
the teaching of the Noble One. 

Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.  Putting oneself, the world, or the teaching in charge. 
Katamañca, bhikkhave, dhammādhipateyyaṁ? 
And what, mendicants, is putting the teaching in charge? 
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. 
The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. 
Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ 
So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. 
Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. 
Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ. 
This is called putting the teaching in charge. 
Dhammādhipo ca anudhammacārī, 
with the teaching in charge, live in line with that teaching: 

Sīlavantānaṁ dassanakāmo hoti, saddhammaṁ sotukāmo hoti, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato.  They like to see ethical people. They like to hear the true teaching. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. 
saddhammaṁ sotumicchati; 
they want to hear the true teaching; 

Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.  When the teacher understands the meaning and the teaching. 
Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. 
When the audience understands the meaning and the teaching. 
Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca. 
When both the teacher and the audience understand the meaning and the teaching. 

Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.  When the teacher understands the meaning and the teaching. 
Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. 
When the audience understands the meaning and the teaching. 
Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca. 
When both the teacher and the audience understand the meaning and the teaching. 

Idha dhammaṁ caritvāna,  Having practiced the teaching here, 

“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.  “Mister Gotama, they speak of ‘a teaching apparent in the present life’. 
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? 
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
opaneyyiko → opanayiko (bj, sya-all, km, pts1ed) 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 

“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.  “Mister Gotama, they speak of ‘a teaching apparent in the present life’. 
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? 
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?  I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? 
vādānupāto → vādānuvādo (mr) 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. 
We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 

Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā.  Now at that time a wanderer called Sarabha had recently left this teaching and training. 
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
“I learned the teaching of the ascetics who follow the Sakyan, 
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti. 
then I left their teaching and training.” 
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. 
“The wanderer called Sarabha has recently left this teaching and training. 
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
‘I learned the teaching of the ascetics who follow the Sakyan, 
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti. 
then I left their teaching and training.’ 
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. 
‘I learned the teaching of the ascetics who follow the Sakyan, 
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti? 
then I left their teaching and training.’” 
“vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? 
“Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? 
“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? 
“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? 
yo → etthantare pāṭho si potthake, mayā (sya-all, km, pts1ed) 
Vadehāvuso sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? 
Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? 
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. 
‘Your teaching does not lead someone who practices it to the complete ending of suffering, the goal for which it is taught.’ Then I’d carefully pursue, press, and grill them on that point. 

ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.  We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 

kālamaññāya paṇḍito;  connected with the teaching and its meaning— 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.  Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. 
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. 
That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. 
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. 
Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. 
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. 
That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. 

Idha, visākhe, ariyasāvako dhammaṁ anussarati:  It’s when a noble disciple recollects the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. 
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort. 
Idha, visākhe, ariyasāvako dhammaṁ anussarati: 
It’s when a noble disciple recollects the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. 
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. 

“Kesaṁ no, bhante ānanda, dhammo svākkhāto?  “Honorable Ānanda, whose teaching is well explained? 
ye rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto no vā? 
Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? 
“Ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto. 
“The teaching of those who teach for giving up greed, hate, and delusion is well explained. 
‘ye, bhante, rāgassa pahānāya dhammaṁ desenti, dosassa pahānāya dhammaṁ desenti, mohassa pahānāya dhammaṁ desenti, tesaṁ dhammo svākkhāto’ti. 
‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ 
Na ceva nāma sadhammukkaṁsanā bhavissati, na ca paradhammāpasādanā. 
There’s no acclaiming your own teaching or disrespecting someone else’s, 
Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto. 
just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved. 
Tumhākaṁ, bhante ānanda, dhammo svākkhāto. 
Your teaching is well explained. 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena ānandena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. 
Esāhaṁ, bhante ānanda, taṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 

“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:  “For a long time, sir, I have understood your teaching like this: 

dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:  Experiential confidence in the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti, 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme …pe… 
earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching … 

“Idhānanda, yasmiṁ gāme vā nigame vā itthī vā puriso vā buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti,  “It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. 

Tīṇi kho panimāni, bhikkhave, imasmiṁ dhammavinaye bhikkhuno pavivekāni.  In this teaching and training, there are three kinds of seclusion for a mendicant. 

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

‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti.  ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’ 

Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti.  When they’ve been given up and eliminated, only thoughts about the teaching are left. 
dhammavitakkāvasissanti → dhammavitakkovasissati (mr) 

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ.  A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. A person who is grateful and thankful. 

‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’”ti.  ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’” 

“Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṁ, api nu te te dhammā etarahi pavattino”ti?  “Hatthaka, I wonder whether you still promulgate now the teachings that you promulgated when you were a human being?” 
“Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṁ, te ca me dhammā etarahi pavattino; 
“I still promulgate the teachings that I promulgated as a human being. 
ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṁ, te ca me dhammā etarahi pavattino. 
And I also promulgate teachings that I didn’t promulgate as a human being. 
Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṁ sossāmā’ti. 
The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’ 
saddhammasavanassāhaṁ, bhante, atitto appaṭivāno kālaṅkato; 
hearing the true teaching; 
Saddhammasavanassa ca. 
or hearing the teaching. 
saddhammasavane rato; 
loving to hear the true teaching, 

tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno.  The teaching and training proclaimed by a Realized One shine in the open, not under cover. 

Evamevaṁ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṁ makkhalivādo tesaṁ paṭikiṭṭho akkhāyati.  In the same way, the teaching of the bamboo-staffed ascetic is said to be the worst of all the doctrines of the various ascetics and brahmins. 
puthusamaṇabrāhmaṇavādānaṁ → puthusamaṇappavādānaṁ (bj, sya-all, km, pts1ed) 

Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti.  But when asked a question about the teaching or training, they falter without answering. 
saṁsādeti → saṁhīreti (mr) 
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. 
When asked a question about the teaching or training, they answer without faltering. 
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. 
When asked a question about the teaching or training, they answer without faltering. 

Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti.  But when asked a question about the teaching or training, they falter without answering. 
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. 
When asked a question about the teaching or training, they answer without faltering. 
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. 
When asked a question about the teaching or training, they answer without faltering. 

Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  When asked a question about the teaching or training, they answer without faltering. 

viruḷhā buddhasāsane;  flourish in the Buddha’s teaching. 

dhammamakkhāsi bhikkhunaṁ;  explained this teaching to the mendicants. 

“Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.  “Someone without four things is said to have ‘fallen from this teaching and training’. 
Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. 
Someone without these four things is said to have ‘fallen from this teaching and training’. 
Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. 
Someone with four things is said to be ‘secure in this teaching and training’. 
apapatito’ti → appapatitoti (bj, mr) 
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatīti. 
Someone with these four things is said to be ‘secure in this teaching and training’. 

So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.  And with the little they’ve learned, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. 
dhammamaññāya → na dhammamaññāya (bj, pts1ed, mr) | dhammānudhammappaṭipanno → na dhammānudhammapaṭipanno (bj) 
So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. 
But with the little they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. 
So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. 
But even though they’ve learned much, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. 
dhammamaññāya → na dhammamaññāya (bj, pts1ed) 
So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. 
And with the large amount they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. 
sappaññaṁ buddhasāvakaṁ; 
who is learned and has memorized the teachings; 

“Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobhenti.  “Mendicants, these four who are competent, educated, assured, and learned, who have memorized the teachings and practice in line with the teachings, beautify the Saṅgha. 
Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobhentīti. 
These four who are competent, educated, assured, and learned, who have memorized the teachings and practice in line with the teachings, beautify the Saṅgha. 
Bahussuto dhammadharo ca hoti; 
learned, a memorizer of the teachings, 
Dhammassa hoti anudhammacārī, 
who lives in line with the teachings— 

‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.  I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’ 

Chandā dosā bhayā mohā,  If you act against the teaching 

Chandā dosā bhayā mohā,  If you don’t act against the teaching 

Chandā dosā bhayā mohā,  If you act against the teaching 
Chandā dosā bhayā mohā, 
If you don’t act against the teaching 

‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.  ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’ 
yvāyaṁ → yopāyaṁ (bj, sya-all, km, pts1ed) 
Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya vihariṁsu; 
All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. 
yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharissanti; 
All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. 
bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharatū’ti. 
May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’ 
Sabbe saddhammagaruno, 
respecting the true teaching 
Saddhammo garukātabbo, 
should respect the true teaching, 
Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ. 
Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. 
yvāyaṁ → yopāyaṁ (sabbattha) 

So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.  But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. 
So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 
But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. 
Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj); sātthā savyañjanā (pts1ed) | kevalaparipuṇṇaṁ → kevalaparipuṇṇā (bj) | dhātā → dhatā (bj, sya-all, km, pts1ed) 
asaddhammarato mago; 
and they don’t like the true teaching. 

Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjanti.  They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. 
Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjantīti. 
They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training. 
Na te dhamme virūhanti, 
these don’t grow in the teaching 
Te ve dhamme virūhanti, 
these do grow in the teaching 

Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti:  Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. 

Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā.  Those who have confidence in the teaching of fading away have confidence in the best. 
Aggato ve pasannānaṁ, 
For those who, knowing the best teaching, 
Agge dhamme pasannānaṁ, 
confident in the best teaching, 
aggadhammasamāhito; 
settled on the best teaching. 

Hitaṁ devamanussānaṁ,  and explained the system of the teaching 

Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru.  People who value anger, or denigration, or material things, or honor rather than the true teaching. 
Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru. 
People who value the true teaching rather than anger, or denigration, or material things, or honor. 
Na te dhamme virūhanti, 
don’t grow in the teaching 
Ye ca saddhammagaruno, 
But those who value the true teaching, 
Te ve dhamme virūhanti, 
these do grow in the teaching 

“Cattārome, bhikkhave, asaddhammā.  “Mendicants, these four things oppose the true teaching. 
Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā. 
Valuing anger, denigration, material things, and honor rather than the true teaching. 
Ime kho, bhikkhave, cattāro asaddhammā. 
These are the four things that oppose the true teaching. 
Cattārome, bhikkhave, saddhammā. 
These four things are the true teaching. 
Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā. 
Valuing the true teaching rather than anger, denigration, material things, and honor. 
Ime kho, bhikkhave, cattāro saddhammāti. 
These are the four things that are the true teaching. 
Sukhette pūtibījaṁva, 
doesn’t grow in the true teaching, 
Ye ca saddhammagaruno, 
But those who value the true teaching, 
Te ve dhamme virūhanti, 
these do grow in the teaching, 

Satañca, bhikkhave, dhammo asatañca dhammo;  The teaching of the virtuous and the teaching of the wicked. … 
Satañca dhammaṁ asatañca dhammaṁ. 
is the teaching of the virtuous from the wicked. 
Tasmā sataṁ dhammo asabbhi ārakā”ti. 
and so the teaching of the virtuous is far from the wicked.” 

desentaṁ amataṁ padaṁ.  he’s teaching the state free of death. 
Bhāsaye jotaye dhammaṁ, 
He should speak and illustrate the teaching, 
dhammo hi isinaṁ dhajo”ti. 
for the teaching is the banner of the seers.” 

Te imaṁ dhammaṁ pakāsenti,  reveal this teaching, 
imaṁ dhammaṁ → temaṁ dhammaṁ (bj, sya-all, km) 

Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti:  Furthermore, a noble disciple has experiential confidence in the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Anuyuñjetha medhāvī, 
confidence, and insight into the teaching, 

Idha dhammaṁ caritvāna,  Having practiced the teaching here, 

Idha dhammaṁ caritvāna,  Having practiced the teaching here, 

ariyadhamme ṭhito naro;  stands firm in the teaching of the noble ones. 

Appamāṇo dhammo;  the teaching is immeasurable, 

“Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:  “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: 
Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti. 
I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” 
“Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. 
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. 

Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru—  They value anger, or denigration, or material things, or honor rather than the true teaching. 
Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru— 
They value the true teaching rather than anger, or denigration, or material things, or honor. 

Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;  It’s when a person is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. 
dhārakajātiko → dhāraṇajātiko (mr) | dhātānañca → dhatānañca (bj, sya-all, km, pts1ed) 
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; 
It’s when a person is not quick-witted when it comes to skillful teachings. … 
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; 
It’s when a person is not quick-witted when it comes to skillful teachings. … 
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; 
It’s when a person is quick-witted when it comes to skillful teachings. … 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 

Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti—  It’s when a person memorizes the teaching— 
Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— 
It’s when a person doesn’t memorize the teaching … 
Idha, bhikkhave, ekacco puggalo neva dhammaṁ pariyāpuṇāti— 
It’s when a person doesn’t memorize the teaching … 
Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— 
It’s when a person memorizes the teaching … 

Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti—  It’s when a person memorizes the teaching— 
Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— 
It’s when a person doesn’t memorize the teaching … 
Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— 
It’s when a person doesn’t memorize the teaching … 
Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— 
It’s when a person memorizes the teaching … 

Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti.  It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. 

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

Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni.  In the same way, a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. 
dhammavinaye agārasmā → saddhā agārasmā (bj, sya-all, km) | pabbajitassa → pabbajato (bj); pabbajito (sya-all); pabbajite (pts1ed) 
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti. 
These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate.” 

sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti.  Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand. 
Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. 
Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand. 
Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. 
Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand. 
Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. 
Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. 

Kālena dhammassavanaṁ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—  A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. 
kālena sammasanā → kālena samatho (bj, cck, sya2ed, km, pts1ed); kāle samatho (sya1ed) 

Kālena dhammassavanaṁ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—  A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. 

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 
Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
These four things lead to the decline and disappearance of the true teaching. 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the first thing that leads to the decline and disappearance of the true teaching. 
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the second thing that leads to the decline and disappearance of the true teaching. 
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti. 
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. 
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the third thing that leads to the decline and disappearance of the true teaching. 
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the fourth thing that leads to the decline and disappearance of the true teaching. 
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti. 
These are four things that lead to the decline and disappearance of the true teaching. 
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. 
These four things lead to the continuation, persistence, and enduring of the true teaching. 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. 
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the second thing that leads to the continuation, persistence, and enduring of the true teaching. 
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti. 
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. 
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the third thing that leads to the continuation, persistence, and enduring of the true teaching. 
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching. 
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. 
These are four things that lead to the continuation, persistence, and enduring of the true teaching.” 

Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti.  Another mendicant’s mind is seized by restlessness to realize the teaching. 

Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.  I will answer. Our teacher is present, he who is so very skilled in our teachings. 
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo”ti. 
I will answer. Our teacher is present, he who is so very skilled in our teachings.” 

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  this is the teaching, this is the training, this is the Teacher’s instruction.’ 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. 
‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. 
‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’ 
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. 
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. 
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. 
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. 
this is the teaching, this is the training, this is the Teacher’s instruction.’ 

Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.  Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching. 
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. 
‘I’m doubtful, uncertain, and undecided about the true teaching.’ 
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. 
Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching. 
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. 
‘I’m not doubtful, uncertain, or undecided about the true teaching.’ 

“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati.  “Sir, they speak of ‘a learned memorizer of the teaching’. 
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti? 
How is a learned memorizer of the teaching defined?” 
“Bahū kho, bhikkhu, mayā dhammā desitā— 
I have taught many teachings: 
Bahū → bahu (pts1ed, mr) | dhammā desitā → dhammo desito (mr) 
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti. 
But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.” 

Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—  And there are limitless words, phrases, and teachings of the Realized One about that: 
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that: 
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that: 
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— 
And there are limitless words, phrases, and teachings of the Realized One about that: 

“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā.  “Mendicants, you can expect four benefits when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically. 
Sotānugatānaṁ → sotānudhanānaṁ (bj) 
Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Take a mendicant who memorizes the teaching— 
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
They’ve followed those teachings by ear, rehearsed them, examined them by the mind, and well comprehended them theoretically. 
Tassa tattha sukhino dhammapadā plavanti. 
Being happy there, passages of the teaching come back to them. 
plavanti → pilapanti (bj, sya-all, km, pts1ed) 
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho. 
This is the first benefit you can expect when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically. 
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Furthermore, take a mendicant who memorizes the teaching— 
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
They’ve followed those teachings by ear, rehearsed them, examined them by the mind, and well comprehended them theoretically. 
Tassa tattha na heva kho sukhino dhammapadā plavanti; 
Though they’re happy there, passages of the teaching don’t come back to them. 
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. 
‘I used to lead the spiritual life in this same teaching and training.’ 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take a mendicant who memorizes the teaching … 
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho. 
This is the second benefit you can expect when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically. 
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Furthermore, take a mendicant who memorizes the teaching— 
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
They’ve followed those teachings by ear, rehearsed them, examined them by the mind, and well comprehended them theoretically. 
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; 
But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. 
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. 
‘I used to lead the spiritual life in this same teaching and training.’ 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take a mendicant who memorizes the teaching … 
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho. 
This is the third benefit you can expect when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically. 
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Furthermore, take a mendicant who memorizes the teaching— 
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
They’ve followed those teachings by ear, rehearsed them, examined them by the mind, and well comprehended them theoretically. 
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; 
But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a god teaches Dhamma to the assembly of gods. 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take a mendicant who memorizes the teaching … 
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho. 
This is the fourth benefit you can expect when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically. 
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti. 
You can expect these four benefits when the teachings have been followed by ear, rehearsed, examined by the mind, and well comprehended theoretically.” 

‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?  I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” 

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. 
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 

Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti.  They examine with wisdom any teachings I taught them. 
Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. 
They experience through freedom any teachings I taught them. 
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. 
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ 
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. 
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ 
aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ → aphassitaṁ vā dhammaṁ vimuttiyā phassissāmi phassitaṁ (bj, pts1ed) 

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. 

“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.  “Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” 
bhāsitassa dāyādo → bhagavato sāvako (mr) 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.  “Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. 
Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. 
witless fails, and doesn’t establish themselves in the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme. 
A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching. 
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme. 
A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. 
Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. 
wise doesn’t fail, and establishes themselves in the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti. 
A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  “Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. 
Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. 
witless fails, and doesn’t establish themselves in the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. 
A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching. 
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. 
A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. 
Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. 
wise doesn’t fail, and establishes themselves in the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti. 
A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ.  “Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training. 
Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. 
witless can’t achieve growth, improvement, or maturity in this teaching and training. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. 
A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training. 
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. 
A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training. 
Hirīmā, bhikkhave, bhikkhu …pe… ottappī, bhikkhave, bhikkhu …pe… āraddhavīriyo, bhikkhave, bhikkhu …pe… paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. 
conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. 
A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.” 

Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.  In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma. 
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way that mendicant teaches Dhamma in detail to others as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. 
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way that mendicant recites the teaching in detail as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. 
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. 
But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. 
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. 
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; 
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. 
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. 

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.  He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 

‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti.  ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ 
Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Ye kho, cundi, virāge dhamme pasannā, agge te pasannā. 
Those who have confidence in the teaching of fading away have confidence in the best. 
Aggato ve pasannānaṁ, 
For those who, knowing the best teaching, 
Agge dhamme pasannānaṁ, 
confident in the best teaching, 
aggadhammasamāhito; 
settled on the best teaching. 

Yaṁ so dhammaṁ idhaññāya,  Having understood this teaching, 

Yaṁ so dhammaṁ idhaññāya,  Having understood this teaching, 

Idha dhammaṁ caritvāna,  Having practiced the teaching here, 

ariyadhamme ṭhito naro;  stands firm in the teaching of the noble ones. 

Idha, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdho.  It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 
Anuyuñjetha medhāvī, 
confidence, and insight into the teaching, 

Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.  Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?” 
Kaṁ nu → kinnu (pts1ed); kiṁ nu (mr) 
Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. 
What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.” 
Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. 
What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.” 
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. 
Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.” 
“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? 
“Sir, what is the name of this exposition of the teaching?” 
nāmo → ko nukho (si, pts1ed) 
“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti. 
“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.” 
Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti. 
Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.” 

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

Paṭhamadhammavihārīsutta  One Who Lives by the Teaching (1st) 
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. 
“Sir, they speak of ‘one who lives by the teaching’. 
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti? 
How is a mendicant who lives by the teaching defined?” 
“Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
“Mendicant, take a mendicant who memorizes the teaching— 
So tāya dhammapariyattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’. 
That mendicant is called one who studies a lot, not one who lives by the teaching. 
So tāya dhammapaññattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’. 
That mendicant is called one who advocates a lot, not one who lives by the teaching. 
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. 
Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. 
So tena sajjhāyena divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’. 
That mendicant is called one who recites a lot, not one who lives by the teaching. 
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. 
Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. 
So tehi dhammavitakkehi divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. 
They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. 
That mendicant is called one who thinks a lot, not one who lives by the teaching. 
Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
Take a mendicant who memorizes the teaching— 
So tāya dhammapariyattiyā na divasaṁ atināmeti, nāpi riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. 
They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. 
Evaṁ kho, bhikkhu, bhikkhu dhammavihārī hoti. 
That’s how a mendicant is one who lives by the teaching. 
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. 
So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 

Dutiyadhammavihārīsutta  One Who Lives by the Teaching (2nd) 
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. 
“Sir, they speak of ‘one who lives by the teaching’. 
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti? 
How is a mendicant who lives by the teaching defined?” 
“Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
“Mendicant, take a mendicant who memorizes the teaching— 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’. 
That mendicant is called one who studies a lot, not one who lives by the teaching. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’. 
That mendicant is called one who advocates a lot, not one who lives by the teaching. 
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, uttari cassa paññāya atthaṁ nappajānāti. 
Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’. 
That mendicant is called one who recites a lot, not one who lives by the teaching. 
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṁ nappajānāti. 
Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. 
Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. 
That mendicant is called one who thinks a lot, not one who lives by the teaching. 
Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
Take a mendicant who memorizes the teaching— 
Evaṁ kho, bhikkhu, bhikkhu dhammavihārī hoti. 
That’s how a mendicant is one who lives by the teaching. 
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. 
So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. 

Iti kho, bhikkhave, dhammasandosā vinayasandoso;  And that is how corrupt training comes from corrupt teachings, 
vinayasandosā dhammasandoso. 
and corrupt teachings come from corrupt training. 
Iti kho, bhikkhave, dhammasandosā vinayasandoso; 
And that is how corrupt training comes from corrupt teachings, 
vinayasandosā dhammasandoso. 
and corrupt teachings come from corrupt training. 
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṁ vedallakathaṁ kathentā kaṇhadhammaṁ okkamamānā na bujjhissanti. 
In discussion about the teachings and elaborations they’ll fall into dark ideas without realizing it. 
Iti kho, bhikkhave, dhammasandosā vinayasandoso; 
And that is how corrupt training comes from corrupt teachings, 
vinayasandosā dhammasandoso. 
and corrupt teachings come from corrupt training. 
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. 
When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. 
sussūsissanti → sussūsanti (bj, sya-all); sussusissanti (pts1ed) 
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. 
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. 
Iti kho, bhikkhave, dhammasandosā vinayasandoso; 
And that is how corrupt training comes from corrupt teachings, 
vinayasandosā dhammasandoso. 
and corrupt teachings come from corrupt training. 
Iti kho, bhikkhave, dhammasandosā vinayasandoso; 
And that is how corrupt training comes from corrupt teachings, 
vinayasandosā dhammasandoso. 
and corrupt teachings come from corrupt training. 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | dhātā → dhatā (bj, sya-all, km, pts1ed) 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
appaṭividdhā → suppaṭividdhā (bj, sya-all, pts1ed) 
micchādiṭṭhiko hoti viparītadassano, so bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. 
But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings. 
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; 
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
sammādiṭṭhiko hoti aviparītadassano, so bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. 
And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching. 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 

Dhammagaru, bhikkhave, tathāgato dhammagāravo”ti.  Because the Realized One has respect and reverence for the teaching.” 

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.  Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ 
‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. 
‘This teacher has impure teaching, but claims to have pure teaching. 
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; 
The disciples of such a teacher cover up their teacher’s teaching, 
Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. 
I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ 
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. 
My disciples don’t cover up my teaching, and I don’t expect them to. 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 

bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 

“Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.  “Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. 
samādapetabbā → samādāpetabbā (?) 
Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. 
Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in these five things.” 

Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti.  She is stingy with dwellings, families, material things, praise, and the teaching. 
Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti. 
She is not stingy with dwellings, families, material things, praise, or the teaching. 

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā—  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 

bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 

Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto dhammaṁ suṇāti.  It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. 

tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ,  A teacher of the teaching and training proclaimed by a Realized One. 
tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ, 
A person who understands the teaching and training proclaimed by a Realized One. 
viññātā → viññātassa (bj, pts1ed) 
tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ, 
A person who practices in line with the teaching. 

16. Saddhammavagga  16. The True Teaching 
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. 
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

16. Saddhammavagga  16. The True Teaching 
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. 
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

16. Saddhammavagga  16. The True Teaching 
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Makkhī dhammaṁ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṁ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. 
They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and idiotic. And they think they know what they don’t know. 
upārambhacitto → saupārambhacitto (sya-all, km) | khīlajāto → khilajāto (bj, sya-all, pts1ed) 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Amakkhī dhammaṁ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṁ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. 
They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

16. Saddhammavagga  16. The True Teaching 
Paṭhamasaddhammasammosasutta 
The Decline of the True Teaching (1st) 
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
“Mendicants, these five things lead to the decline and disappearance of the true teaching. 
Idha, bhikkhave, bhikkhū na sakkaccaṁ dhammaṁ suṇanti, na sakkaccaṁ dhammaṁ pariyāpuṇanti, na sakkaccaṁ dhammaṁ dhārenti, na sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, na sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti. 
It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. 
dhātānaṁ → dhatānaṁ (bj, sya-all, km, pts1ed) 
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
These five things lead to the decline and disappearance of the true teaching. 
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. 
These five things lead to the continuation, persistence, and enduring of the true teaching. 
Idha, bhikkhave, bhikkhū sakkaccaṁ dhammaṁ suṇanti, sakkaccaṁ dhammaṁ pariyāpuṇanti, sakkaccaṁ dhammaṁ dhārenti, sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti. 
It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. 
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. 
These five things lead to the continuation, persistence, and enduring of the true teaching.” 

16. Saddhammavagga  16. The True Teaching 
Dutiyasaddhammasammosasutta 
The Decline of the True Teaching (2nd) 
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
“Mendicants, these five things lead to the decline and disappearance of the true teaching. 
Idha, bhikkhave, bhikkhū dhammaṁ na pariyāpuṇanti— 
It’s when the mendicants don’t memorize the teaching— 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the first thing that leads to the decline and disappearance of the true teaching. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desenti. 
Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paraṁ vācenti. 
Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. 
paraṁ → paresaṁ (bj, cck, km, pts1ed); pare (?) 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena sajjhāyaṁ karonti. 
Furthermore, the mendicants don’t recite the teaching in detail as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. 
Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. 
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the fifth thing that leads to the decline and disappearance of the true teaching. 
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
These five things lead to the decline and disappearance of the true teaching. 
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. 
These five things lead to the continuation, persistence, and enduring of the true teaching. 
Idha, bhikkhave, bhikkhū dhammaṁ pariyāpuṇanti— 
It’s when the mendicants memorize the teaching— 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desenti. 
Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paraṁ vācenti. 
Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karonti. 
Furthermore, the mendicants recite the teaching in detail as they learned and memorized it. 
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkenti anuvicārenti manasānupekkhanti. 
Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. 
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. 
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. 
These five things lead to the continuation, persistence, and enduring of the true teaching.” 

16. Saddhammavagga  16. The True Teaching 
Tatiyasaddhammasammosasutta 
The Decline of the True Teaching (3rd) 
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
“Mendicants, these five things lead to the decline and disappearance of the true teaching. 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the first thing that leads to the decline and disappearance of the true teaching. 
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti; 
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. 
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. 
This is the fifth thing that leads to the decline and disappearance of the true teaching. 
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. 
These five things lead to the decline and disappearance of the true teaching. 
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. 
These five things lead to the continuation, persistence, and enduring of the true teaching. 
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. 
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti; 
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. 
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. 
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. 
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. 
These five things lead to the continuation, persistence, and enduring of the true teaching.” 

16. Saddhammavagga  16. The True Teaching 

16. Saddhammavagga  16. The True Teaching 

16. Saddhammavagga  16. The True Teaching 
Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṁ desento nisinno hoti. 
Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. 
“āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṁ desetī”ti. 
“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.” 
Paresaṁ, ānanda, dhammaṁ desentena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo. 
You should establish five things in yourself before teaching Dhamma to others. 
Paresaṁ, ānanda, dhammaṁ desentena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo”ti. 
You should establish these five things in yourself before teaching Dhamma to others.” 

16. Saddhammavagga  16. The True Teaching 

bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 

‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti.  Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ 

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti?  “Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?” 
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. 
“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. 
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti. 
That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.” 
‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti. 
‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.’” 

Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:  Furthermore, a noble disciple has experiential confidence in the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Ariyadhammaṁ samādāya, 
Taking up the teaching of the noble ones, 
dhammañcānuvitakkaye; 
and reflect on the teaching. 

“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;  “Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. 
yamadaggi → yamataggi (bj) 
Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; 
Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. 

evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—  In the same way, when you hear Mister Gotama’s teaching— 
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear Mister Gotama’s teaching— 
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear Mister Gotama’s teaching— 
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear Mister Gotama’s teaching— 
Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— 
In the same way, when you hear Mister Gotama’s teaching— 
Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Piṅgiyānī has made the teaching clear in many ways. 
nikkujjitaṁ → nikujjitaṁ (mr) 
Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. 

Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ.  A teacher of the teaching and training proclaimed by a Realized One. 
Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ. 
A person who understands the teaching and training proclaimed by a Realized One. 
Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ. 
A person who practices in line with the teaching. 

cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā anuttaraṁ vimuttiṁ sacchikaronti.  This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. 

Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paripucchanti paripañhanti dhammaṁ suṇanti, mahāpaññāsaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.  When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom. 

“ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?  “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?” 
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṁ agāravā viharanti appatissā. 
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. 
Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti. 
This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.” 
“Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? 
“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?” 
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṁ sagāravā viharanti sappatissā. 
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. 
Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. 
This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.” 

Dhammassavanasutta  Listening to the Teaching 
Dhammassavanasutta → dhammasavaṇasuttaṁ (bj) 
“Pañcime, bhikkhave, ānisaṁsā dhammassavane. 
“Mendicants, there are these five benefits of listening to the teaching. 
dhammassavane → dhammasavaṇe (bj) 
Ime kho, bhikkhave, pañca ānisaṁsā dhammassavane”ti. 
These are the five benefits of listening to the teaching.” 

Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati …pe…  Furthermore, a mendicant has doubts about the teaching … 

Āvāsamaccharī hoti, kulamaccharī hoti, lābhamaccharī hoti, vaṇṇamaccharī hoti, dhammamaccharī hoti.  You become stingy with dwellings, families, material things, praise, and the teaching. 
Na āvāsamaccharī hoti, na kulamaccharī hoti, na lābhamaccharī hoti, na vaṇṇamaccharī hoti, na dhammamaccharī hoti. 
You’re not stingy with dwellings, families, material things, praise, and the teaching. 

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

bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 

bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 

bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;  They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. 

dhammadassane niveseti;  They equip them to see the truth of the teachings. 

dhammamaccharī hoti.  and the teachings. 
na dhammamaccharī hoti. 
and the teachings. 

saddhammā vuṭṭhāti;  You drift away from true teachings. 
asaddhamme patiṭṭhāti. 
You settle on untrue teachings. 
asaddhammā vuṭṭhāti; 
You drift away from untrue teachings. 
saddhamme patiṭṭhāti. 
You settle on true teachings. 

Aññe bhikkhū abhajanto saddhammaṁ na suṇāti.  they don’t hear the true teaching, 
Saddhammaṁ asuṇanto saddhammā parihāyati. 
and they fall away from the true teaching. 
Aññe bhikkhū abhajanto saddhammaṁ na suṇāti. 
they don’t hear the true teaching, 
Saddhammaṁ asuṇanto saddhammā parihāyati. 
and they fall away from the true teaching. 

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ—  Stinginess with dwellings, families, material things, praise, and the teachings. 
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ etaṁ paṭikuṭṭhaṁ, yadidaṁ dhammamacchariyan”ti. 
The most contemptible of these five kinds of stinginess is stinginess with the teachings.” 
paṭikuṭṭhaṁ → patikiṭṭhaṁ (bj, pts1ed); patikkiṭṭhaṁ (sya-all, km); paṭikiṭṭhaṁ (mr) 

Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati;  Stinginess with dwellings, families, material things, praise, and the teachings. 

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.  Stinginess with dwellings, families, material things, praise, and the teachings. 
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. 
Stinginess with dwellings, families, material things, praise, and the teachings. 

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.  Stinginess with dwellings, families, material things, praise, and the teachings. 
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. 
Stinginess with dwellings, families, material things, praise, and the teachings. 

Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.  The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. 

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha. 
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: 
Furthermore, a noble disciple recollects the teaching: 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity. 
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. 
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’. 
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities. 
sabyāpajjāya pajāya abyāpajjo → sabyāpajjhāya … abyāpajjho (bj, sya-all, mr); savyāpajjhāya … avyāpajjho (pts1ed) 

‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti.  ‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ 
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā. 
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions. 
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā. 
She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions. 

Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ te yāva sūriyuggamanā kākacchamānā supiṁsu.  But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. 

Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ anussarati:  Furthermore, a noble disciple recollects the teaching: 
‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Yasmiṁ, bhikkhave, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 

Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati:  Furthermore, a noble disciple recollects the teaching: 
‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. 
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ 
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; 
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … 

Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … 
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … 

Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā—  Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality. 
paṭisanthāragāravatā → paṭisandhāragāravatā (mr) 
Satthugaru dhammagaru, 
“Respect for the Teacher and the teaching, 

Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā—  Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence. 
Satthugaru dhammagaru, 
One respectful of the Teacher and the teaching, 

Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.  Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. 
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” 
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. 
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. 
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. 
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” 

Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.  Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. 
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. 
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. 

“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?  “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?” 
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. 
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. 
paṭisanthāre → paṭisandhāre (mr) 
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”. 
This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.” 
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? 
“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?” 
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. 
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. 
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. 
This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.” 

So imaṁ lokaṁ sadevakaṁ …pe… arahataṁ dassanaṁ hotī”ti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” 

“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ?  “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? 
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? 
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” 
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, 
Because the stream of the teaching carries them along. 
Tassa savanenapi kataṁ hoti …pe… 
Because the stream of the teaching carries them along. … 
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. 
Because the stream of the teaching carries them along. 

“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.  “Sir, they speak of ‘a teaching apparent in the present life’. 
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? 
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti …pe…. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
evaṁ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati.  “Mister Gotama, they speak of ‘a teaching apparent in the present life’. 
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? 
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe…. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. 
evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. 
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?  “Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?” 
“Idhāvuso sāriputta, bhikkhu dhammaṁ pariyāpuṇāti— 
“Reverend Sāriputta, take a mendicant who memorizes the teaching— 
So yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ vāceti, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. 
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. 
Yasmiṁ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṁ āvāse vassaṁ upeti. 
They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. 
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti. 
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.” 
Āyasmā hi ānando dhammaṁ pariyāpuṇāti— 
For Ānanda memorizes the teaching … 

Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.  But when he heard that teaching his mind was freed from them. 
Chayime, ānanda, ānisaṁsā kālena dhammassavane kālena atthupaparikkhāya. 
Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. 
dhammassavane → dhammasavaṇe (bj); dhammasavane (sya-all, pts1ed) 
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 
The Realized One proclaims a teaching to them that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. 
When they hear that teaching their mind is freed from the five lower fetters. 
Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane. 
This is the first benefit of listening to the teaching. 
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. 
When they hear that teaching their mind is freed from the five lower fetters. 
Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane. 
This is the second benefit of listening to the teaching. 
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. 
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. 
Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya. 
This is the third benefit of listening to the teaching. 
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. 
When they hear that teaching their mind is freed with the supreme ending of attachments. 
Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane. 
This is the fourth benefit of listening to the teaching. 
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. 
When they hear that teaching their mind is freed with the supreme ending of attachments. 
Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane. 
This is the fifth benefit of listening to the teaching. 
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. 
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. 
Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya. 
This is the sixth benefit of listening to the teaching. 
Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti. 
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.” 

Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti.  Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings. 
“māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti. 
“Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.” 
Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti. 
and quite capable of talking about the teachings with the senior mendicants.” 

“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.  “Mendicants, I will teach you a penetrative exposition of the teaching. 
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? 
“Mendicants, what is the penetrative exposition of the teaching? 
Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti. 
This is the penetrative exposition of the teaching.” 

Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā—  Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. 
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā— 
Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. 
Attanā ca dhammagāravo hoti … 
They personally respect the teaching … 
Attanā ca dhammagāravo hoti … 
They personally respect the teaching … 

Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti.  It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation. 

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  “Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. 
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  “Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. 
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  “Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. 
Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, anatthaṁ gaṇhāti, atthaṁ riñcati, ananulomikāya khantiyā samannāgato hoti. 
When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t actively listen or try to understand. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching. 
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km, pts1ed) 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. 
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. 
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. 
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti, atthaṁ gaṇhāti, anatthaṁ riñcati, anulomikāya khantiyā samannāgato hoti. 
When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They actively listen and try to understand. They learn the correct meaning and reject the incorrect meaning. They accept views that conform with the teaching. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti. 
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” 

Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṁ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṁ vatthuṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṁ bhavaṁ nibbattetuṁ.  A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. 

Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, ariyāyatane paccājāti dullabhā lokasmiṁ, indriyānaṁ avekallatā dullabhā lokasmiṁ, ajaḷatā aneḷamūgatā dullabhā lokasmiṁ, kusale dhamme chando dullabho lokasmiṁ.  A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities. 
paccājāti dullabhā → paccājāto dullabho (sya-all) | kusale dhamme chando → kusaladhammacchando (bj, sya-all, pts1ed) 

Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṁ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā.  You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes. 
dukkhaṁ hoti → dukkhaṁ na hoti (bj, sya-all, pts1ed, mr) 

“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati.  “Mendicants, it is quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching. 
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati. 
Without accepting views that conform with the teaching, it’s impossible to enter the sure path. 
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching. 
sabbasaṅkhāre → sabbasaṅkhāraṁ (bj, pts1ed) 
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṁ okkamissatī’ti ṭhānametaṁ vijjati. 
Having accepted views that conform with the teaching, it’s possible to enter the sure path. 

“So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ sukhato samanupassanto …pe…  “Mendicants, it is quite impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. … 
sabbasaṅkhāre dukkhato samanupassanto …pe… 
It’s quite possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …” 

“So vata, bhikkhave, bhikkhu kañci dhammaṁ attato samanupassanto …pe…  “Mendicants, it is quite impossible for a mendicant who regards any condition as self to accept views that agree with the teaching. … 
sabbadhamme anattato samanupassanto …pe… 
It’s quite possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …” 
sabbadhamme → sabbadhammaṁ (bj, pts1ed); kiñcidhammaṁ (mr) 

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

Buddhe aveccappasādena, dhamme aveccappasādena, saṅghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.  Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. 

Buddhe aveccappasādena, dhamme aveccappasādena, saṅghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.  Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. 

Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.  The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. 

Yoniso vicine dhammaṁ,  They should examine the teaching rationally, 

Yoniso vicine dhammaṁ,  They should examine the teaching rationally, 

Anuyuñjetha medhāvī,  confidence, and insight into the teaching, 

Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti. Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
Anuyuñjetha medhāvī, 
confidence, and insight into the teaching, 

Anuyuñjetha medhāvī,  confidence, and insight into the teaching,