‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of offerings dedicated to the gods’ is a term for your parents.
Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. mātāpitūnaṁ → mātāpitunnaṁ (bj, pts1ed) Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Old deities’ is a term for your parents. Pubbadevatāti → pubbadevāti (bj, sya-all, km) " Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of an offering dedicated to the gods’ is a term for your parents.
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. ‘Danger of marsh crocodiles’ is a term for gluttony. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Danger of gharials’ is a term for females.
Sīhoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; “‘Danger’, mendicants, is a term for sensual pleasures. ‘dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘Suffering’, ‘rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘disease’, ‘gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘boil’, ‘saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘snare’, ‘paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. and ‘bog’ are terms for sensual pleasures. Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? And why is ‘danger’ a term for sensual pleasures? Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. paṅkoti kāmānametaṁ adhivacanaṁ? and ‘bog’ terms for sensual pleasures? Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation. ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.25 ‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation.
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. an6.26 ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Greed’ is a term for the five kinds of sensual stimulation.
Sukhassetaṁ, bhikkhave, adhivacanaṁ yadidaṁ puññāni. For ‘good deeds’ is a term for happiness. yadidaṁ puññāni → yadidaṁ puññanti (bj); yadidaṁ puññānanti (sya-all, pts1ed, csp1ed)
“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. “Mendicants, ‘danger’ is a term for sensual pleasures. ‘Dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘Suffering’, ‘Rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘disease’, ‘Gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘boil’, ‘Sallan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘dart’, ‘Saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘snare’, ‘Paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘bog’, ‘Gabbho’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. and ‘womb’ are terms for sensual pleasures. Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? And why is ‘danger’ a term for sensual pleasures? Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. ‘gabbho’ti kāmānametaṁ adhivacanaṁ? and ‘womb’ terms for sensual pleasures? Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. cātumahābhūtikassa → cātummahābhūtikassa (bj, sya-all, pts1ed) "
‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
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'? “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'? Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. Благодаря лишь этому есть путь для обозначения, путь для языка, путь для описания, благодаря лишь этому есть сфера для мудрости, благодаря этому цикл функционирует для описания этого состояния существования, а именно когда существует умственно-материальное вместе с сознанием. Yāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṁ. Потому что этот монах освобождён непосредственным знанием следующего: масштаб обозначения и масштаб пути обозначения, масштаб языка и масштаб пути языка, масштаб описания и масштаб пути описания, масштаб мудрости и масштаб сферы мудрости, масштаб цикла и масштаб, в котором функционирует цикл. yāvatā vaṭṭaṁ, yāvatā vaṭṭati → yāvatā vaṭṭaṁ vaṭṭati (si), vattati tāvatā vaṭṭaṁ vattati (km), yavatā vaṭṭaṁ yāvatā vaṭṭaṁ vaṭṭati (pts1ed)
Sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni. For ‘good deeds’ is a term for happiness, for what is likable, desirable, and agreeable.
‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Brahmā’ is a term for your parents. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Old deities’ is a term for your parents. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘First teachers’ is a term for your parents. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Worthy of offerings dedicated to the gods’ is a term for your parents.
‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. ‘Stream’ is a term for craving. ‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Seeming nice and pleasant’ is a term for the six interior sense fields. ‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ. ‘A downstream lake’ is a term for the five lower fetters. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. Ūmibhayan’ti kho → saūmīti kho (bj, sya-all); saummīti (pts-vp-pli1) ‘Āvaṭṭan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Whirlpool’ is a term for the five kinds of sensual stimulation. Āvaṭṭan’ti kho → sāvaṭṭoti kho (bahūsu) ‘Gaharakkhaso’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Saltwater crocodiles and monsters’ is a term for females. Gaharakkhaso’ti kho → sagaho sarakkhasoti kho (bahūsu) " ‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṁ adhivacanaṁ. ‘Against the stream’ is a term for renunciation. ‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. ‘Paddling with hands and feet’ is a term for rousing energy. ‘Cakkhumā puriso tīre ṭhito’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassā”ti. ‘A person with clear eyes’ is a term for the Realized One, the perfected one, the fully awakened Buddha.”
Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ. These teachings are said to lead to the far shore, which is why the name of this exposition of the teaching is “The Way to the Far Shore”. pārāyananteva → pārāyaṇaṁtveva (bj-a); pārāyanantveva (sya-all) "
“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. – Монах, муравейник – это обозначение этого самого тела, созданного из материальной формы, состоящей из четырёх великих элементов, порождённое отцом и матерью, выстроенное из варёного риса и каши, подверженное непостоянству, износу, стиранию, распаду и разложению. ‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. Брахман – это обозначение Татхагаты, совершенного и полностью просветлённого. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. Мудрейший – это обозначение монаха, осуществляющего высшую тренировку. ‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. Нож – это обозначение благородной мудрости. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. Рытьё – это обозначение зарождения усердия. ‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. Засов - обознечение неведения. ‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. Жаба - обозначение злобы и раздражительности. ‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. Рогатина - обозначение нерешительности. ‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ— Сито – это обозначение пяти помех, то есть, ‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— Черепаха – это обозначение пяти совокупностей, подверженных цеплянию, то есть, ‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ— Мясницкий нож и колода – это обозначение пяти нитей чувственного удовольствия: ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. Кусок мяса – это обозначение наслаждения и страсти ‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. Нага-змея – это обозначение монаха, который уничтожил пятна [умственных загрязнений].
Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. И поскольку Мара не смог ничего ответить, и поскольку [всё] началось с приглашения Брахмы, то эта беседа называется «Приглашение Брахмы». "
‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. «Боязнь волн» – это обозначение злобы и раздражительности. ",
‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. «Боязнь крокодилов» – это обозначение чревоугодия. ",
‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. «Боязнь водоворотов» – это обозначение пяти нитей чувственных удовольствий. ",
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. «Боязнь акул» – это обозначение женщин. ",
vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘Wound’ is a term for the six interior sense fields. visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘Poison’ is a term for ignorance. sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; ‘Dart’ is a term for craving. esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; ‘Probing’ is a term for mindfulness. satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; ‘Scalpel’ is a term for noble wisdom. bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘The inner flesh’ is a term for the six interior sense fields. ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘The outer hide’ is a term for the six exterior sense fields. ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; ‘A sharp meat cleaver’ is a term for noble wisdom. ‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; mn146 ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; mn146 ‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; mn146 ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; mn146
Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Fisherman’ is a term for Māra the Wicked. Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. ‘Hook’ is a term for possessions, honor, and popularity.
Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Hunter’ is a term for Māra the Wicked. Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. ‘Harpoon’ is a term for possessions, honor, and popularity. Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘Cord’ is a term for greed and relishing.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. “Mendicants, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ. ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ. ‘A fork in the road’ is a term for doubt. ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— ‘The left-hand path’ is a term for the wrong eightfold path, that is, ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The right-hand path’ is a term for the noble eightfold path, that is, ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ. ‘A sweltering forest grove’ is a term for ignorance. ‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ. ‘A large, steep cliff’ is a term for anger and distress. ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ. ‘Level, cleared parkland’ is a term for extinguishment.
Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. ‘Boil’s root’ is a term for craving.
cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— ‘Four lethal poisonous vipers’ is a term for the four primary elements: Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— ‘Five deadly enemies’ is a term for the five grasping aggregates, that is: Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Empty village’ is a term for the six interior sense fields. Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘Bandits who raid villages’ is a term for the six exterior sense fields. Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— ‘Large deluge’ is a term for the four floods: Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. ‘The near shore that’s dubious and perilous’ is a term for substantial reality. Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. ‘The far shore, a sanctuary free of peril’ is a term for extinguishment. Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The raft’ is a term for the noble eightfold path, that is: Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. ‘Paddling with hands and feet’ is a term for rousing energy. Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. ‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.” "
“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. “‘The near shore’, mendicant, is a term for the six interior sense fields. ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘The far shore’ is a term for the six exterior sense fields. ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. ‘Sinking in the middle’ is a term for greed and relishing. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. ‘Stranded on high ground’ is a term for the conceit ‘I am’. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.
‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Six gates’ is a term for the six interior sense fields. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. ‘Gatekeeper’ is a term for mindfulness. ‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ. ‘A swift pair of messengers’ is a term for serenity and discernment. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. ‘The lord of the city’ is a term for consciousness. ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— ‘The central square’ is a term for the four primary elements: ‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ. ‘A message of truth’ is a term for extinguishment. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The way they came’ is a term for the noble eightfold path, that is,
“‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ. “Sir, ‘flawless wheel’ is a term for ethics. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ. ‘White canopy’ is a term for freedom. ‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ. ‘One spoke’ is a term for mindfulness. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ. ‘Rolls on’ is a term for going forward and coming back. ‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. ‘Chariot’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ. ‘The one who comes’ is a term for the perfected one. ‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. ‘Stream’ is a term for craving.
“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: “These are all terms for the noble eightfold path: Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: This is a way to understand how these are all terms for the noble eightfold path:
Kissa nu kho etaṁ, bhante, adhivacanaṁ: What is this a term for?” “Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: “Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment.