Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:   The mendicant who is accused improperly should be reassured in five ways.  
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.  
A mendicant who is accused improperly should be reassured in these five ways.  
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:  
The mendicant who makes improper accusations should be chastened in five ways.  
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.  
The mendicant who makes improper accusations should be chastened in these five ways.  
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:  
The mendicant who is accused properly should be chastened in five ways.  
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.  
The mendicant who is accused properly should be chastened in these five ways.  
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:  
The mendicant who makes proper accusations should be reassured in five ways.  
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.  
The mendicant who makes proper accusations should be reassured in these five ways.  

“Aṭṭhahi, bhikkhave, ākārehi itthī purisaṁ bandhati.   “Mendicants, a woman catches a man using eight features.  
Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṁ bandhati.  
A woman catches a man using these eight features.  

“Aṭṭhahi, bhikkhave, ākārehi puriso itthiṁ bandhati.   “Mendicants, a man catches a woman using eight features.  
Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṁ bandhati.  
A man catches a woman using these eight features.  

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.   And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”  

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.   И вот, брахман, царский жрец-брахман [посоветовал] царю Махавиджите перед жертвоприношением устранить сожаление от десяти видов [людей], получающих [долю в жертвоприношении]:  
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:  
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.  
— Так, брахман, от этих десяти видов [людей], получающих долю в жертвоприношении, посоветовал царю устранить сожаление царский жрец-брахман перед жертвоприношением.  
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.  
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi  
17. И вот, брахман, царский жрец-брахман наставил, побудил, воодушевил, порадовал шестнадцатью видами [принадлежностей жертвоприношения] сердце царя Махавиджиты, совершающего великое жертвоприношение:  
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:  
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.  
Так, брахман, этими шестнадцатью видами [принадлежностей жертвоприношения] царский жрец-брахман наставил, побудил, воодушевил сердце царя Махавиджиты, совершающего великое жертвоприношение.  
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.  

Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?   Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения в материальном теле'?  
Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”  
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?  
Если бы те качества, черты, признаки и указатели, посредством которых есть описание материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение воздействия в умственном теле'?  
“Suppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?”  
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?  
'Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела и материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения и соприкосновение воздействия'?  
“Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?”  
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?  
'Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственно-материального полностью отсутствовали, возможно ли будет обнаружить соприкосновение'?  
“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”  

Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi.   Царская столица Кусавати, Ананда, была окружена семью стенами.  
Kusāvatī was encircled by seven ramparts:  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   Достопочтенный Махакаччана объяснил значение в таких-то терминах, утверждениях и формулировках.  
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā;   Монахи, когда чья-либо вера была взращена, укоренена, утверждена в отношении Татхагаты посредством этих доводов, терминов, формулировок, то говорится, что его вера поддерживается доводами, укоренена в видении, прочна.  
When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.   Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”  

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.   Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”  

Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti;   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night.  
yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
And they develop it with the same features, attributes, and signs by night as by day.  

mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.   He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”