1. Rūpādivagga   The Chapter on What Occupies the Mind  
Rūpādivagga → cittapariyādānavaggo (bj); ekadhammādipāḷi (cck); ekadhammādipāli (sya1ed, sya2ed); rūpavagga (pts1ed) 
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthirūpaṁ.  
“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman.  
Itthirūpaṁ, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The sight of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthisaddo.  
“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman.  
Itthisaddo, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The sound of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthigandho.  
“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman.  
Itthigandho, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The smell of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiraso.  
“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman.  
Itthiraso, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The taste of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman.  
Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṁ pariyādāya tiṭṭhatī”ti.  
The touch of a woman occupies a man’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisarūpaṁ.  
“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man.  
Purisarūpaṁ, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The sight of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisasaddo.  
“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man.  
Purisasaddo, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The sound of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisagandho.  
“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man.  
Purisagandho, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The smell of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaraso.  
“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man.  
Purisaraso, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The taste of a man occupies a woman’s mind.”  
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaphoṭṭhabbo.  
“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man.  
Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṁ pariyādāya tiṭṭhatī”ti.  
The touch of a man occupies a woman’s mind.” 

“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.   “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.  
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti.  
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”  

Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā.   If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.  
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti.  
But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”  
Sukkaṁ cariyā vassūpanāyikena vaggo. 

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”  
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  
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, Master Gotama has made the teaching clear in many ways.  

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, Master Kaccāna has made the teaching clear in many ways.  

Anariyā ca parisā ariyā ca parisā.   An ignoble assembly and a noble assembly.  
Katamā ca, bhikkhave, anariyā parisā?  
And what is an ignoble assembly?  
Ayaṁ vuccati, bhikkhave, anariyā parisā.  
This is called an ignoble assembly.  
Katamā ca, bhikkhave, ariyā parisā?  
And what is a noble assembly?  
Ayaṁ vuccati, bhikkhave, ariyā parisā.  
This is called a noble assembly.  
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.  
The better of these two assemblies is the noble assembly.”  
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 learned those teachings they don’t question or examine each other, saying:  
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 learned those teachings they question and examine each other, saying:  
Ariyā kasaṭo ca pañcamo;  

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.   ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’  

‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.   ‘First teachers’ is a term for your parents.  
pubbācariyāti vuccare;  
and ‘first teachers’, it’s said.  
Tāya naṁ pāricariyāya,  
Because they look after  

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.   And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
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, Master Gotama has made the teaching clear in many ways.  

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A greedy person does bad things by way of body, speech, and mind.  
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.  
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A deluded person does bad things by way of body, speech, and mind.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.  
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  

“sutaṁ metaṁ, bho gotama, pubbakānaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:   “Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

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, Master Gotama has made the teaching clear in many ways.  

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.   Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati.  
When this happens, a mother can’t find her child, and a child can’t find their mother.  
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.  
Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati.  
When this happens, sometimes a mother can find her child, and a child can find their mother.  

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;   And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
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, Master Gotama has made the teaching clear in many ways.  

“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.   “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  

yā ariyacaritā kathā.   then that wise one should start the discussion,  
ariyacaritā → ariyācaritā (bj); ariyañcaritā (si); ariyādikā (mr)  
Evaṁ kho ariyā mantenti,  
That’s how the noble ones consult,  
esā ariyāna mantanā;  
this is a noble consultation.  

yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ.   When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.  
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ.  
When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.  
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ.  
When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful.  
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.  
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
 
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.  
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
 
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ.  
When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.  
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ.  
When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.  
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ.  
When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful.  

Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures.  
pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km); pahūtamahāsattaratanānaṁ (pts1ed) | issariyādhipaccaṁ → issarādhipaccaṁ (pts1ed)  
Abrahmacariyā virameyya methunā,  
Be celibate, refraining from sex,  

“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti;   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A greedy person does bad things by way of body, speech, and mind.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti;  
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A deluded person does bad things by way of body, speech, and mind.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  

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, Venerable Ānanda has made the teaching clear in many ways.  

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

Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.   As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.  
vippamuttā → vippayuttā (mr) | vimariyādīkatena → vimariyādikatena (pts1ed, mr) 
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.  
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.   It’s when a mendicant doesn’t kill living creatures, steal, or have sex.  

Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.   It’s when a mendicant doesn’t kill living creatures, steal, or have sex.  

ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.   They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.  

Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.   wisdom,  
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
and freedom.  
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.  
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”  

Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.   wisdom,  
Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.  
and freedom.  
Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.  
wisdom,  
Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.  
and freedom.  

Tāya naṁ adhammacariyāya,   Because of their unprincipled conduct  
Tāya naṁ adhammacariyāya → tāya adhammacariyāya (bj, sya-all, km); tāya adhammacāriyāya (pts1ed)  
Tāya naṁ dhammacariyāya,  
Because of their principled conduct  

Dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā—  Giving, kindly words, taking care, and equality.  
atthacariyā ca yā idha;  
taking care here,  

Mayaṁ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.   It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’  

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.   ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’  

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.   Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.  
“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?  
“Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”  
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.  
“Sir, it was Venerable Visākha, Pañcāli’s son.”  
Sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.  
It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.  

bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ.   And the wife is also … unethical, of bad character …  
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.  
bhariyā khvassa hoti pāṇātipātinī …pe… surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
But the wife … is unethical, of bad character …  
bhariyāpissa hoti pāṇātipātā paṭiviratā …pe… surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
And the wife is also … ethical, of good character …  
kadariyā paribhāsakā;  
miserly and abusive,  
Bhariyā sīlavatī hoti,  
but the wife is ethical,  
Bhariyā hoti dussīlā,  
but the wife is unethical,  
kadariyā paribhāsikā;  
miserly and abusive,  

bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ.   And the wife is also … unethical, of bad character …  
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.  
bhariyā khvassa hoti pāṇātipātinī …pe… micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
But the wife … is unethical, of bad character …  
bhariyāpissa hoti pāṇātipātā paṭiviratā …pe… sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
And the wife is also … ethical, of good character …  
kadariyā paribhāsakā;  
 
Bhariyā sīlavatī hoti,  
 
Bhariyā hoti dussīlā,  
 
kadariyā paribhāsikā;  
 

Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.   ‘First teachers’ is a term for your parents.  
pubbācariyāti vuccare;  
and ‘first teachers’.  
Tāya naṁ pāricariyāya,  
Because they look after  

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, Master Gotama has made the teaching clear in many ways.  

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 …  

Puna caparaṁ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.   “Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.  
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.” 

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.   “Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.  
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.” 

“Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.   “Mendicants, there are these four incredible and amazing things about Ānanda.  
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.  
These are the four incredible and amazing things about Ānanda.” 

“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.   “Mendicants, there are these four incredible and amazing things about a wheel-turning monarch.  
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.  
These are the four incredible and amazing things about a wheel-turning monarch.  
Evamevaṁ kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.  
In the same way, there are these four incredible and amazing things about Ānanda.  
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.  
These are the four incredible and amazing things about Ānanda.”  
Mettā dve ca acchariyā,  
" 

Atthi, bhikkhave, vādī atthato pariyādānaṁ gacchati, no byañjanato;   There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.  
atthi, bhikkhave, vādī byañjanato pariyādānaṁ gacchati, no atthato;  
There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.  
atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṁ gacchati;  
There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.  
atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṁ gacchati.  
There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.  
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṁ gaccheyyā”ti.  
It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”  

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.   ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’  

Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi.   Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases.  
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi.  
Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases.  

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.   In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.  
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
 
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
 
Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.  
In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.  

Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—  Take a mendicant who memorizes the teaching— 
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Take another mendicant who memorizes the teaching— 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take another mendicant who memorizes the teaching …  
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Take another mendicant who memorizes the teaching— 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take another mendicant who memorizes the teaching …  
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
Take another mendicant who memorizes the teaching— 
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— 
In the same way, take another mendicant who memorizes the teaching …  

“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.   “A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
 
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’  
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”  

ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.   They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all, pts1ed potthakesu | samannāgato → samannāgato. so (mr) 

Ariyena sīlena vaḍḍhati, ariyena samādhinā vaḍḍhati, ariyāya paññāya vaḍḍhati, ariyāya vimuttiyā vaḍḍhati—  Growth in noble ethics, immersion, wisdom, and freedom.  

Dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā—  Giving, kindly words, taking care, and equality.  

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

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

Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?   “Sir, what is the name of this exposition of the teaching?”  
“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.”  

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Puna caparaṁ, bhikkhave, bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.   Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  

Itthī, bhikkhave, gacchantīpi purisassa cittaṁ pariyādāya tiṭṭhati;   When a woman walks, she occupies a man’s mind.  
ṭhitāpi …pe… nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṁ pariyādāya tiṭṭhati.  
When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.  

“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.”  
‘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.  

“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.   “Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.  
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.  
A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.  

“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa.   “Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.  
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.  
A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.  

“Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti—  “Mendicant, take a mendicant who memorizes the teaching— 
Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
Take a mendicant who memorizes the teaching— 

“Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti—  “Mendicant, take a mendicant who memorizes the teaching— 
Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— 
Take a mendicant who memorizes the teaching— 

Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti.   but his foes kill him and finish him off.  
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.  
I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that.  

Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.   But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.  

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.  
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.  

Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.   They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.  

“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?   “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”  
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?  
“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”  
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?  
“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”  
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?  
“But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?”  

Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ na nivāreti, bhaṇamānassa antarantarā kathaṁ opāteti, duppañño hoti jaḷo eḷamūgo.   They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid.  
Nātidūre gacchati na accāsanne, pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ nivāreti, bhaṇamānassa na antarantarā kathaṁ opāteti, paññavā hoti ajaḷo aneḷamūgo.  
They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever.  

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

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.  
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.  

Idha, bhikkhave, bhikkhū dhammaṁ na pariyāpuṇanti—  It’s when the mendicants don’t memorize the teaching— 
Idha, bhikkhave, bhikkhū dhammaṁ pariyāpuṇanti— 
It’s when the mendicants memorize the teaching— 

Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi.   It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases.  
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi.  
It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases.  

‘pariyāyadassāvī kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo;   ‘I will teach showing my method.’ …  

brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.   A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.  
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.  
Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.  
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.  
 
Kathañca, doṇa, brāhmaṇo mariyādo hoti?  
And how does a brahmin toe the line?  
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.  
 
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati.  
As far as the line of the ancient brahmins extends, he doesn’t cross over it.  
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.  
That’s why he’s called a brahmin who toes the line.  
Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti.  
That’s how a brahmin toes the line.  
Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?  
And how does a brahmin cross the line?  
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.  
 
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati.  
As far as the line of the ancient brahmins extends, he crosses over it.  
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.  
That’s why he’s called a brahmin who crosses the line.  
Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.  
That’s how a brahmin crosses the line.  
kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno.  
By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.  
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.  
A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.  

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, Master Piṅgiyānī has made the teaching clear in many ways.  

Macchariyā duvepi cāti.  Macchariyā duvepi cāti → yathābhataṁ cādi tayo avaṇṇārahā duve macchariyā ca vuttā (bj); catukkamaccherapañcakena cāti (si, sya-all); catukkamacchariyena cāti (pts1ed); catuko macchariyena cāti (mr) 

“Pañcimāni, bhikkhave, macchariyāni.   “Mendicants, there are these five kinds of stinginess.  
imāni kho, bhikkhave, pañca macchariyāni.  
These are the five kinds of stinginess.  
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ etaṁ paṭikuṭṭhaṁ, yadidaṁ dhammamacchariyan”ti.  
The most contemptible of these five kinds of stinginess is stinginess with the teachings.” 

“Pañcannaṁ, bhikkhave, macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussati.   “Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess.  
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussatī”ti.  
The spiritual life is lived to give up and cut out these five kinds of stinginess.” 

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   He doesn’t kill living creatures, steal, have sex, lie, or use alcoholic drinks that cause negligence.  

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

“Chayimāni, bhikkhave, anuttariyāni.   “Mendicants, these six things are unsurpassable.  
Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.  
The unsurpassable seeing, listening, acquisition, training, service, and recollection.  
Imāni kho, bhikkhave, cha anuttariyānī”ti.  
These are the six unsurpassable things.” 

Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo.   Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.  
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This too is a warm-hearted quality.  

Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.  
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,  
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering.  

atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.   Yet somehow ill will still occupies my mind.’  
atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow ill will still occupies the mind.  
atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the thought of harming still occupies my mind.’  
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow discontent still occupies my mind.’  
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow desire still occupies my mind.’  
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
 
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.  
Yet somehow the dart of doubt and indecision still occupies my mind.’  
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.  
yet somehow the dart of doubt and indecision still occupies the mind.  

“Chayimāni, bhikkhave, anuttariyāni.   “Mendicants, these six things are unsurpassable.  
Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyanti.  
The unsurpassable seeing, listening, acquisition, training, service, and recollection.  
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That training … doesn’t lead to extinguishment.  
Pāricariyānuttariyañca kathaṁ hoti?  
But what of the unsurpassable service?  
Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi.  
There is such service, I don’t deny it.  
Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya …pe… na nibbānāya saṁvattati.  
That service … doesn’t lead to extinguishment.  
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. …  
Idaṁ vuccati, bhikkhave, pāricariyānuttariyaṁ.  
This is called the unsurpassable service.  
Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ.  
Such is the unsurpassable seeing, listening, acquisition, training, and service.  
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Imāni kho, bhikkhave, cha anuttariyānīti.  
These are the six unsurpassable things.  
Upaṭṭhitā pāricariyā,  
and serve with care.  

cirassaṁ kho, mārisa moggallāna; imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.   It’s been a long time since you took the opportunity to come here.  

anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?   Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”  
“Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino;  
“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures.  
Idamassa anucariyāya vadāmi.  
This is how they’re prosecuted, I say.  

Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.   Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the element free of death.  
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti.  
Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” 

“Idhāvuso sāriputta, bhikkhu dhammaṁ pariyāpuṇāti—  “Reverend Sāriputta, take a mendicant who memorizes the teaching— 
Āyasmā hi ānando dhammaṁ pariyāpuṇāti— 
For Ānanda memorizes the teaching …  

Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.   When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
and ideas come into the range of the mind they don’t overcome the mind.  
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.   ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’  

“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.   “It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.  
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”  
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.  
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”  

“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:   “Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:  

‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?   going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”  
āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti?  
 

“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?  
diṭṭheva dhamme, upapajje vā, apare vā pariyāye.  
in this very life, on rebirth in the next life, or at some later time.  
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:  
It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:  
pariyādinnacitto → pariyādiṇṇacitto (mr)  
Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.  
This is the penetrative exposition of the teaching.” 

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 person who teaches 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.  

Arati, vihiṁsā, adhammacariyā.   Discontent, cruelty, and unprincipled conduct.  
Aratiyā pahānāya muditā bhāvetabbā, vihiṁsāya pahānāya avihiṁsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā.  
You should develop rejoicing to give up discontent, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct.  

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.  

Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.   The unsurpassable seeing, listening, acquisition, training, service, and recollection.  

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Tassa apubbaṁ acarimaṁ āsavapariyādānañca hoti jīvitapariyādānañca.   Their defilements and their life come to an end at exactly the same time.  

Tassa apubbaṁ acarimaṁ āsavapariyādānañca hoti jīvitapariyādānañca.   Their defilements and their life come to an end at exactly the same time.  

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   A greedy person does bad things by way of body, speech, and mind.  
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A hateful person does bad things by way of body, speech, and mind.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A deluded person does bad things by way of body, speech, and mind.  

Saṁyogasutta   Yoking and Unyoking  
Saṁyogasutta → saṁyogavisaṁyogadhammapariyāyasuttaṁ (bj) 
“Saṁyogavisaṁyogaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.  
“Mendicants, I will teach you an exposition of the teaching on yoking and unyoking.  
katamo ca so, bhikkhave, saṁyogo visaṁyogo dhammapariyāyo?  
And what is the exposition of the teaching on yoking and unyoking?  
Ayaṁ kho, bhikkhave, saṁyogo visaṁyogo dhammapariyāyo”ti.  
This is the exposition of the teaching on yoking and unyoking.” 

“Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan”ti.   “Good, my dear! Then may my recital of the teaching be my offering to you as my guest.”  
‘Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan’ti.  
‘Good, my dear! Then may my recital of the teaching be my offering to you as my guest.’  
Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.  
And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya.   There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel.  
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya.  
There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel.  
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṁ vā pathantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyeyya.  
There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished for lack of fuel.  

Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.   It’s been a long time since you took the opportunity to come here.  

Bhariyāsutta   Kinds of Wives  
Bhariyāsutta → sattabhariyāsuttaṁ (bj)  
“Satta kho imā, sujāte, purisassa bhariyāyo.  
“Sujātā, a man can have seven kinds of wife.  
Imā kho, sujāte, satta purisassa bhariyāyo.  
These are the kinds of wife that a man can have.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Vadhā ca bhariyā’ti ca sā pavuccati.  
is called a wife and a killer.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Corī ca bhariyā’ti ca sā pavuccati.  
is called a wife and a thief.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Ayyā ca bhariyā’ti ca sā pavuccati.  
is called a wife and a lord.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Mātā ca bhariyā’ti ca sā pavuccati.  
is called a wife and a mother.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Bhaginī ca bhariyā’ti ca sā pavuccati.  
is called a wife and a sister.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Sakhī ca bhariyā’ti ca sā pavuccati.  
is called a wife and a friend.  
Yā evarūpā purisassa bhariyā;  
A man’s wife of this sort  
‘Dāsī ca bhariyā’ti ca sā pavuccati.  
is called a wife and a bondservant.  
Yācīdha bhariyā vadhakāti vuccati,  
The kinds of wives here called  
‘Dāsī ca bhariyā’ti ca sā pavuccati;  
mother, sister, friend, and bondservant;  
Imā kho, sujāte, satta purisassa bhariyāyo.  
Sujātā, these are the seven kinds of wife that a man can have.  

Mettā bhariyā kodhekādasāti. 

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā.   Noble ethics, immersion, wisdom, and freedom.  
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.  
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”  

Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca.   Furthermore, a citadel has a patrol path that is high and wide.  
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
Just as a citadel has a patrol path that is high and wide,  
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

eko ariyānaṁ dassanakāmo, eko ariyānaṁ na dassanakāmo.   one likes to see the noble ones, one does not.  
Yvāyaṁ puggalo ariyānaṁ na dassanakāmo,  
The person who doesn’t like to see the noble ones  
Yvāyaṁ puggalo ariyānaṁ dassanakāmo,  
The person who does like to see the noble ones  
Dve puggalā ariyānaṁ dassanakāmā— 
Two people like to see the noble ones:  

Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti.   Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.  

Tassa apubbaṁ acarimaṁ āsavapariyādānañca hoti jīvitapariyādānañca.   Their defilements and their life come to an end at exactly the same time.  

Tassa lābhopi cittaṁ pariyādāya tiṭṭhati, alābhopi cittaṁ pariyādāya tiṭṭhati, yasopi cittaṁ pariyādāya tiṭṭhati, ayasopi cittaṁ pariyādāya tiṭṭhati, nindāpi cittaṁ pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ pariyādāya tiṭṭhati, sukhampi cittaṁ pariyādāya tiṭṭhati, dukkhampi cittaṁ pariyādāya tiṭṭhati.   So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind.  
Tassa lābhopi cittaṁ na pariyādāya tiṭṭhati, alābhopi cittaṁ na pariyādāya tiṭṭhati, yasopi cittaṁ na pariyādāya tiṭṭhati, ayasopi cittaṁ na pariyādāya tiṭṭhati, nindāpi cittaṁ na pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ na pariyādāya tiṭṭhati, sukhampi cittaṁ na pariyādāya tiṭṭhati, dukkhampi cittaṁ na pariyādāya tiṭṭhati.  
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don’t occupy their mind.  

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.   Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by gain …  
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.   Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho;  
Overcome and overwhelmed by gain …  
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.  
Nāyaṁ dhammapariyāyo kismiñci upaṭṭhito.  
 
Uggaṇhatu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ.  
Sir, learn this exposition of the teaching!  
Pariyāpuṇātu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ.  
Memorize this exposition of the teaching!  
Dhāretu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ.  
Remember this exposition of the teaching!  
Atthasaṁhito ayaṁ, bhante, dhammapariyāyo ādibrahmacariyako”ti.  
Sir, this exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.” 

‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.   ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’  
Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.  
This is how Nanda is committed to wakefulness.  
Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.  
This is how Nanda is committed to wakefulness.  

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:   “There is, brahmin, a sense in which you could rightly say  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I lack taste.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m indelicate.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m a teacher of inaction.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m a teacher of annihilationism.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m disgusted.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m an exterminator.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m a mortifier.  
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, brahmin, a sense in which you could rightly say that  
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m immature.  
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;  
And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  
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, Master Gotama has made the teaching clear in many ways.  

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.   Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.  
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
 
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.  
“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
“There is, Sīha, a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And there is a sense in which you could rightly say that  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I teach inaction.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I teach action.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I teach annihilationism.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m disgusted.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m an exterminator.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m a mortifier.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m immature.  
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
And what’s the sense in which you could rightly say that  
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  
In this sense you could rightly say that I’m ambitious.”  

Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṁ upadaṁsetā.   He’s strong, and stays strong even until death.  

“Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti?   “But seeing what incredible and amazing things do the titans love the ocean?”  
“Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.  
“Sir, seeing eight incredible and amazing things the titans love the ocean.  
Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.  
Seeing these eight incredible and amazing things the titans love the ocean.  
“Kati pana, bhante, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti?  
“But seeing how many incredible and amazing things do the mendicants love this teaching and training?”  
“Aṭṭha, pahārāda, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.  
“Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.  
Ime kho, pahārāda, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.  
Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.” 

Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.   Seeing these eight incredible and amazing things the titans love the ocean.  
Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṁ disvā disvā asurā mahāsamudde abhiramanti.  
Seeing these eight incredible and amazing things the titans love the ocean.  
Evamevaṁ kho, bhikkhave, aṭṭha imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.  
In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training.  
Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.  
Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”  

Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti?   What are the eight qualities that he spoke of?”  
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṁvijjanti,;  
But these eight amazing and incredible qualities are found in me.  
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṁvijjanti.  
These eight amazing and incredible qualities are found in me.  

Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti?   What are the eight qualities that he spoke of?”  
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṁvijjanti,  
But these eight amazing and incredible qualities are found in me.  
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṁvijjanti.  
These eight amazing and incredible qualities are found in me.  

‘ayaṁ atthacariyāya saṅgahetabbo’ti, taṁ atthacariyāya saṅgaṇhāmi;   can be included by taking care of them, I include them by caring for them.  

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi.   You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, khettaṁ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṁ hoti, na āyasampannaṁ hoti, na apāyasampannaṁ hoti, na mātikāsampannaṁ hoti, na mariyādasampannaṁ hoti.   It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.  
Idha, bhikkhave, khettaṁ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṁ hoti, āyasampannaṁ hoti, apāyasampannaṁ hoti, mātikāsampannaṁ hoti, mariyādasampannaṁ hoti.  
It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries.  

Seyyathāpi, bhikkhave, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
Abrahmacariyā virameyya methunā,  
Be celibate, refraining from sex,  

Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
Abrahmacariyā virameyya methunā,  
Be celibate, refraining from sex,  

Seyyathāpi, bojjhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
Abrahmacariyā virameyya methunā,  
Be celibate, refraining from sex,  

Yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.   Why don’t I try another approach?”  
Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo.  
A nun should not abuse or insult a monk in any way.  

Idha, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
evamevaṁ kho, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.  
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
Yato ca khoyaṁ, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.  
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’  
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
evamevaṁ kho, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.  
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
Yato ca khoyaṁ, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti,  
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’  

‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti.   ‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’  
Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ:  
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this:  

Idha, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
evamevaṁ kho, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.  
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’  
Yato ca khoyaṁ, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.  
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’  

“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṁ pariyāpajjati, na ciraṭṭhitiko hoti.   “Mendicants, a master thief with eight factors is soon executed, and doesn’t have long to live.  
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṁ pariyāpajjati, na ciraṭṭhitiko hoti.  
A master thief with these eight factors is soon executed, and doesn’t have long to live.  
Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṁ pariyāpajjati, ciraṭṭhitiko hoti.  
A master thief with eight factors is not soon executed, and lives long.  
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṁ pariyāpajjati, ciraṭṭhitiko hotī”ti.  
A master thief with these eight factors is not soon executed, and lives long.” 

Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
be wise …  

Taṁ hissa bhikkhuno akusalaṁ pahīnaṁ hoti suppahīnaṁ, yaṁsa ariyāya paññāya disvā pahīnaṁ.   What’s been given up is completely given up when it has been given up by seeing with noble wisdom.  

Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

“dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi.   “Nandaka, that was a long exposition of the teaching you gave to the mendicants.  

Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.   One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones.  
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.  
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.  
dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.  
Giving, kindly words, taking care, and equality.  
Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.  
The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.  

Na tāvāyaṁ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.   Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen.  
Māyimaṁ dhammapariyāyaṁ sutvā pamādaṁ āhariṁsūti.  
For I didn’t want those who heard it to introduce negligence.  
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.  
However, I have spoken it in order to answer your question.” 

Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;   When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.  
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
and ideas come into the range of the mind they don’t occupy the mind.  

Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.   That’s the way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ.  
That too is a way to understand how extinguishment is bliss.  
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti.  
That too is a way to understand how extinguishment is bliss.” 

‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’  

‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.   ‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.  
‘They’re included in the world, and haven’t yet left the world.’  

‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’  

Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.   To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of an opportunity amid confinement in a qualified sense.  
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of an opportunity amid confinement in a definitive sense.” 

Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.   To this extent the Buddha spoke of the direct witness in a qualified sense.  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.  
To this extent the Buddha spoke of the personal witness in a qualified sense.  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena …pe….  
To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception …  
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the direct witness in a definitive sense.” 

Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. …  
Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.” 

Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of the one freed both ways in a qualified sense. …  
Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the one freed both ways in a definitive sense.” 

Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of the teaching apparent in the present life in a qualified sense. …  
Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of the teaching apparent in the present life in a definitive sense.” 

Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….   To this extent the Buddha said that extinguishment is apparent in the present life in a qualified sense. …  
Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.” 

Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. …  
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of extinguishment in the present life in a definitive sense.”  

Ettāvatāpi kho, āvuso, khemaṁ vuttaṁ bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of a safe place in a qualified sense. …  
Ettāvatāpi kho, āvuso, khemaṁ vuttaṁ bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of a safe place in a definitive sense.” 

Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā pariyāyena …pe….   To this extent the Buddha spoke of progressive cessation in a qualified sense. …  
Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā nippariyāyenā”ti.  
To this extent the Buddha spoke of progressive cessation in a definitive sense.” 

“Pañcimāni, bhikkhave, macchariyāni.   “Mendicants, there are these five kinds of stinginess.  
imāni kho, bhikkhave, pañca macchariyāni.  
These are the five kinds of stinginess.  
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …” 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,  
 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
‘Paññavā vatāyaṁ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti.  
Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing.  

Paṭhamaariyāvāsasutta   Abodes of the Noble Ones (1st)  
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā.  
“There are these ten abodes of the noble ones in which the noble ones of the past, present, and future abide.  
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā”ti.  
These are the ten abodes of the noble ones in which the noble ones of the past, present, and future abide.” 

Dutiyaariyāvāsasutta   Abodes of the Noble Ones (2nd)  
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā.  
“There are these ten abodes of the noble ones in which the noble ones of the past, present, and future abide.  
Ye hi keci, bhikkhave, atītamaddhānaṁ ariyā ariyāvāse āvasiṁsu, sabbe te imeva dasa ariyāvāse āvasiṁsu;  
Mendicants, whether in the past, future, or present, all noble ones abide in these same ten abodes of the noble ones.  
ye hi keci, bhikkhave, anāgatamaddhānaṁ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti;  
 
ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti.  
 
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā”ti.  
These are the ten abodes of the noble ones in which the noble ones of the past, present, and future abide.”  
Dve nāthā dve ariyāvāsāti. 

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

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

‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti, itissa bhavanti vattāro.   ‘Come on, venerable, memorize the scriptures first.’  

Ime ca, mahāli, dasa dhammā loke na saṁvijjeyyuṁ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā.   If these ten things were not found in the world, we wouldn’t see either unprincipled and immoral conduct, or principled and moral conduct.  
Yasmā ca kho, mahāli, ime dasa dhammā loke saṁvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti.  
But since these ten things are found in the world, we see both unprincipled and immoral conduct, and principled and moral conduct.” 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,  
When a mendicant is wise,  

“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—  “Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—  “Reverends, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—  If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—  “Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—  If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’  
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?  
And how is a mendicant skilled in the ways of their own mind?  

‘yathāpabbajjāparicitañca no cittaṁ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassanti;   ‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful qualities will not occupy our minds.  
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
When your minds are consolidated in these ten perceptions, you can expect one of two results:  

Imesañce tumhe, bhikkhave, dasannaṁ kathāvatthūnaṁ upādāyupādāya kathaṁ katheyyātha, imesampi candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ tejasā tejaṁ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṁ paribbājakānan”ti.   Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers of other religions.” 

“Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa.   “Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.  
imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.  
A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.  

Ariyānaṁ adassanakamyataṁ appahāya, ariyadhammassa asotukamyataṁ appahāya, upārambhacittataṁ appahāya—  Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
So dussīlo samāno abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
Ariyānaṁ adassanakamyataṁ pahāya, ariyadhammassa asotukamyataṁ pahāya, upārambhacittataṁ pahāya— 
Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  
So sīlavā samāno bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.  
When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.  

“katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharatī”ti?   “Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?”  
“Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati.  
“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.  
Rūpena kho, vāhana, tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati,  
Form …  
kilesehi kho, vāhana, tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati.  
defilements …  
evamevaṁ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharatī”ti.  
In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.” 

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.   They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.  
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.  
Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti:  
The Realized One or one of his disciples comprehends their mind and investigates:  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:  
They understand:  

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.   They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.  
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.  
Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti:  
The Realized One or one of his disciples comprehends their mind and investigates:  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:  
They understand,  
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Api ca ahameva ummādaṁ pāpuṇiṁ cetaso vipariyāyan’ti.  
‘My dear friend, I didn’t lie or speak hollow words. But I had gone mad, I was out of my mind.’  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.  
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples …  
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.  
Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti:  
The Realized One or one of his disciples comprehends their mind and investigates:  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti:  
They understand,  

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.   They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.  
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.  
Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti:  
The Realized One or one of his disciples comprehends their mind and investigates:  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:  
They understand,  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti:  
The Realized One or one of his disciples comprehends their mind and investigates:  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:  
They understand,  
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:  
They understand,  

Khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo.   By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.  

So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.   As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.  
Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi.  
Uttiya, you were just asking the Buddha the same question as before in a different way.  

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

katamā ca, bhikkhave, ariyā paccorohaṇī?   And what is the noble descent?  
Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.  
This is called the noble descent.” 

“Katamā ca, bhikkhave, ariyā paccorohaṇī?   “And what, mendicants, is the noble descent?  
Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.  
This is called the noble descent.” 

Saṁsappanīyasutta   Creepy Creatures  
Saṁsappanīyasutta → saṁsappaniyapariyāyasuttaṁ (bj) 
“Saṁsappanīyapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.  
“Mendicants, I will teach you an exposition of the teaching on creepy creatures.  
“Katamo ca, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo?  
“What is the exposition of the teaching on creepy creatures?  
Ayaṁ kho so, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo”ti.  
This is the exposition of the teaching on creepy creatures.” 

Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.   And that may be in the present life, or in the next life, or in some subsequent period.  
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.  
And that may be in the present life, or in the next life, or in some subsequent period.  
Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.  
And that may be in the present life, or in the next life, or in some subsequent period.  
Sattamaṁ. 
Sattamaṁ → aṭṭhakathāyaṁ pana aṭṭhamasuttampi ettheva pariyāpannaṁ viya saṁvaṇṇanā 

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.   And that may be in the present life, or in the next life, or in some subsequent period.  
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.  
And that may be in the present life, or in the next life, or in some subsequent period.  

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.   And that may be in the present life, or in the next life, or in some subsequent period.  

Adhammacariyāsutta   Unprincipled Conduct  
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”  
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  
“Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti;  
“Brahmin, unprincipled and immoral conduct is threefold by way of body,  
catubbidhā vācāya adhammacariyāvisamacariyā hoti;  
fourfold by way of speech,  
tividhā manasā adhammacariyāvisamacariyā hoti.  
and threefold by way of mind.  
Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti …pe…  
And how is unprincipled and immoral conduct threefold by way of body? …  
evaṁ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.  
That’s how unprincipled and immoral conduct is threefold by way of body.  
Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti …pe…  
And how is unprincipled and immoral conduct fourfold by way of speech? …  
evaṁ kho, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti.  
That’s how unprincipled and immoral conduct is fourfold by way of speech.  
Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti …pe…  
And how is unprincipled and immoral conduct threefold by way of mind? …  
evaṁ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti.  
That’s how unprincipled and immoral conduct is threefold by way of mind.  
Evaṁ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.  
Tividhā, brāhmaṇa, kāyena dhammacariyāsamacariyā hoti;  
Principled and moral conduct is threefold by way of body,  
catubbidhā vācāya dhammacariyāsamacariyā hoti;  
fourfold by way of speech,  
tividhā manasā dhammacariyāsamacariyā hoti.  
and threefold by way of mind.  
Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti …pe…  
And how is principled and moral conduct threefold by way of body? …  
evaṁ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.  
That’s how principled and moral conduct is threefold by way of body.  
Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti …pe…  
And how is principled and moral conduct fourfold by way of speech? …  
evaṁ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti.  
That’s how principled and moral conduct is fourfold by way of speech.  
Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti …pe…  
And how is principled and moral conduct threefold by way of mind? …  
evaṁ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti.  
That’s how principled and moral conduct is threefold by way of mind.  
Evaṁ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  

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

Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;   Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
but his pupil Brahmadatta praised them in many ways.  
Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
but his pupil Brahmadatta praised them in many ways.  
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
while his pupil Brahmadatta praises them in many ways.  
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
 
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha:  
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:  
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:  
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:  
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:  
They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:  
Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.  
But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.  
All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.  
Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;  
Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’  
evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.  
In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.  
Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.  
But when his body breaks up, after life has ended, gods and humans will see him no more.  
kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.  
But when his body breaks up, after life has ended, gods and humans will see him no more.”  
“acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?  
“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”  
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti.  
“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”  

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,   When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.  
 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā 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, the Buddha has made the teaching clear in many ways.  

kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?   According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”  
“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?  
 
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?  
According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”  
Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati …pe…  
Furthermore, with the fading away of rapture, they enter and remain in the third absorption …  
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ— 
According to what you have heard from elderly and senior brahmins, the teachers of teachers,  
Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?  
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”  
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, just so has Master Gotama made the Teaching clear in many ways.  

Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.   This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,  
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, Master Gotama has made the Teaching clear in many ways.  

Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.   This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,  
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, Master Gotama has made the Teaching clear in many ways.  

“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.   “There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.  
Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?  
Who proceeds having totally given these things up: the ascetic Gotama, or the teachers of other communities?”’  
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.  
 
Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.  
‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the teachers of other communities.’  
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.  
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.  
Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?  
Who proceeds having totally undertaken these things: the ascetic Gotama, or the teachers of other communities?’  
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.  
 
Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.  
‘The ascetic Gotama proceeds having totally undertaken these things, compared with the teachers of other communities.’  
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.  
‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.  
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.  
 
‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.  
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.  
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.  
 
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.  
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  
“Kassapa, someone may practice all those forms of mortification,  
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  
But someone might practice all those forms of mortification.  
‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.  
to practice all those forms of mortification.  
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.  
But someone might practice all those forms of mortification.  
‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.  
to know that someone is practicing all those forms of mortification.  
Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti.  
They praise ethical conduct in many ways.  
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti.  
They praise fervent mortification in disgust of sin in many ways.  
Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior.  
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.  
They praise wisdom in many ways.  
Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior.  
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti.  
They praise freedom in many ways.  
Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.  
But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior.  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.  

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.   It’s been a long time since you took the opportunity to come here.  
“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ— 
That is a way to understand how  
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.  
Here is another way to understand how perception and self are different things.  
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.  
That is a way to understand how perception and self are different things.”  
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.  
Here is another way to understand how perception and self are different things.  
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.  
That too is a way to understand how perception and self are different things.”  
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.  
Here is another way to understand how perception and self are different things.  
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.  
That too is a way to understand how perception and self are different things.”  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.  

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato   When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā 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.  

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, Master Gotama has made the Teaching clear in many ways.  

Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.   Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them still lead someone who practices them to the company of Brahmā.  
evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.  
In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them still lead someone who practices them to the company of Brahmā.”  
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?  
“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own eyes?”  
Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho.  
 
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.  
 
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.  
 
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.  
“In the same way,  
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?  
Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahmā is encumbered with possessions or not?”  
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, Master Gotama has made the teaching clear in many ways.  

Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:   For he is able to recollect the birth, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.  
“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti,  
Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?  
udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.  
Or did deities tell him?”  
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:  
 
Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:  
 
Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:  
 
“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:  
“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things.  
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:  
And the deities also told me.  
‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.  
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’  
samacariyā → sammacariyā (mr) | kusalakiriyā → kusalacariyā (sya-all, km)  
‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā.  
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!  
‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.  
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’  
‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.  
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’  
Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:  
Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:  
 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā 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, the Buddha has made the teaching clear in many ways.  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.  
And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further.  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.  
 
Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi.  
And that is how the Realized One is able to recollect the birth, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings,  
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi.  
and also because the deities told me.”  

‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ.   ‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so.  
‘Bhavapaccayā jātī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti.  
‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to understand how this is so.  
‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo.  
‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so.  
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.  
‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so.  
‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā.  
‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so.  
‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  
‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so.  
‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho.  
‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so.  
‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ.  
‘Ownership is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so.  
‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho.  
‘Attachment is a cause of ownership’—that’s what I said. And this is a way to understand how this is so.  
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ.  
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so.  
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo.  
Evaluation is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so.  
‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo.  
‘Gaining material possessions is a cause of evaluation’—that’s what I said. And this is a way to understand how this is so.  
‘Pariyesanaṁ paṭicca lābho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho.  
‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to understand how this is so.  
‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā.  
‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so.  
‘Phassapaccayā vedanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā.  
‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this is so.  
‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso.  
‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so.  
‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.  
‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so.  
‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ.  
‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so.  

Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.  
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline.  
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.  
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.  
10. Dhammādāsadhammapariyāya  
10. The Mirror of the Teaching  
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:  
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
And what is that mirror of the teaching?  
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
This is that mirror of the teaching.”  
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
wisdom,  
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
and freedom.  
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.  
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, the Buddha has made the teaching clear in many ways.  
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.  
There are these four incredible and amazing things about Ānanda.  
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.  
These are the four incredible and amazing things about Ānanda.  
Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.  
There are these four incredible and amazing things about a wheel-turning monarch.  
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.  
In the same way, there are those four incredible and amazing things about Ānanda.”  
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.  
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:  
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:  
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,  
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people.  
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, the Buddha has made the teaching clear in many ways.  

Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṁvedesi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsi.   And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.   And that’s how the student Jotipāla came to be known as the Great Steward.  
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:  
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ,  
 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
 
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:  
Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.  
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ  
 
“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  
“I have heard that brahmins of the past said that  
“Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo.  
“Enough, sirs. I already have forty equal wives.  
6.7. Bhariyānaṁāmantanā  
6.7. Informing the Wives  
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:  
Then the Great Steward went to his forty equal wives and said,  
Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.  
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.