‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ niraye’.  
‘If this person were to die right now, they would be cast down to hell.’
‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge’.  
‘If this person were to die right now, they would be raised up to heaven.’

ayaṁ vuccati, bhikkhave:  
they’re called
ayaṁ vuccati, bhikkhave:  
they’re called
ayaṁ vuccati, bhikkhave:  
they’re called

Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso”ti.  
This is the one person, mendicants, who arises in the world who is an incredible human being.”
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṁ aggo”ti.  
This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.”

Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” "

Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.  
This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṁ jhānaṁ bhāveti, ayaṁ vuccati, bhikkhave:  
“If, mendicants, a mendicant develops the first absorption, even as long as a finger-snap, they are called
Ayaṁ vuccati, bhikkhave:  
That mendicant is called

Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpabhedāya saṁvattati … anupādāparinibbānāya saṁvattatī”ti.  
This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping.”
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṁvattati … sakadāgāmiphalasacchikiriyāya saṁvattati … anāgāmiphalasacchikiriyāya saṁvattati … arahattaphalasacchikiriyāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpaṭilābhāya saṁvattati … paññāvuddhiyā saṁvattati … paññāvepullāya saṁvattati … mahāpaññatāya saṁvattati … puthupaññatāya saṁvattati … vipulapaññatāya saṁvattati … gambhīrapaññatāya saṁvattati … asāmantapaññatāya saṁvattati … bhūripaññatāya saṁvattati … paññābāhullāya saṁvattati … sīghapaññatāya saṁvattati … lahupaññatāya saṁvattati … hāsapaññatāya saṁvattati … javanapaññatāya saṁvattati … tikkhapaññatāya saṁvattati … nibbedhikapaññatāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.” "

‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena.  
‘This mendicant has committed a certain unskillful offense with the body.
No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
If they hadn’t committed that offense, I wouldn’t have seen them.
Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
But since they did commit that offense, I did see them.
“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho—  
“They should expect these drawbacks.
Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.  
These are the drawbacks they should expect.”
“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho—  
“They should expect these benefits.
Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.  
These are the benefits they should expect.”

Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.  
This is called a person who is fettered internally, a returner, who comes back to this state of existence.
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.  
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.  
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”

Ayaṁ vuccati, bhikkhave, uttānā parisā.  
This is called a shallow assembly.
Ayaṁ vuccati, bhikkhave, gambhīrā parisā.  
This is called a deep assembly.
Ayaṁ vuccati, bhikkhave, vaggā parisā.  
This is called a divided assembly.
Ayaṁ vuccati, bhikkhave, samaggā parisā.  
This is called a harmonious assembly.
Ayaṁ vuccati, bhikkhave, anaggavatī parisā.  
This is called an assembly of the worst.
Ayaṁ vuccati, bhikkhave, aggavatī parisā.  
This is called an assembly of the best.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti.  
An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, anariyā parisā.  
This is called an ignoble assembly.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti.  
An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, ariyā parisā.  
This is called a noble assembly.
Ayaṁ vuccati, bhikkhave, parisākasaṭo.  
This is called an assembly of the dregs.
Ayaṁ vuccati, bhikkhave, parisāmaṇḍo.  
This is called an assembly of the cream.
Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.  
This is called an assembly educated in fancy talk, not in questioning.
Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā.  
This is called an assembly educated in questioning, not in fancy talk.
Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.  
This is called an assembly that values things of the flesh, not the true teaching.
Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru.  
This is called an assembly that values the true teaching, not things of the flesh.
Ayaṁ vuccati, bhikkhave, visamā parisā. (…)  
This is called an unjust assembly. (…) → (visamattā bhikkhave parisāya adhammakammāni pavattanti … vinayakammāni na dippanti.) (bj, sya-all, pts1ed)
Ayaṁ vuccati, bhikkhave, samā parisā. (…)  
This is called a just assembly. (…) → (samattā bhikkhave parisāya dhammakammāni pavattanti … avinayakammāni na dippanti.) (bj, sya-all, pts1ed)
Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.  
This is called an assembly with unprincipled speech.
Ayaṁ vuccati, bhikkhave, dhammavādinī parisā.  
This is called an assembly with principled speech.

‘bālo ayaṁ bhavaṁ asappuriso’ti?  
‘This fellow is a fool, an untrue person’?
‘bālo ayaṁ bhavaṁ asappuriso’ti.  
‘This fellow is a fool, an untrue person’.
‘paṇḍito ayaṁ bhavaṁ sappuriso’ti?  
‘This fellow is astute, a true person’?
‘paṇḍito ayaṁ bhavaṁ sappuriso’ti.  
‘This fellow is astute, a true person’.

Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ vuccati, bhikkhave, puggalo nirāso.  
This is called a hopeless person.
Ayaṁ vuccati, bhikkhave, puggalo āsaṁso.  
This is called a hopeful person.
Ayaṁ vuccati, bhikkhave, puggalo vigatāso.  
This is called a person who has done away with hope.
Ayaṁ vuccati, bhikkhave, puggalo nirāso.  
This is called a hopeless person.
Ayaṁ vuccati, bhikkhave, puggalo āsaṁso.  
This is called a hopeful person.
Ayaṁ vuccati, bhikkhave, puggalo vigatāso.  
This is called a person who has done away with hope.

‘ayaṁ kho bhavaṁ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṁ, amhākañca kālena kālaṁ anuppadātun’ti.  
‘This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.’
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the person freed by faith to be finest. yvāyaṁ → yoyaṁ (mr)
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the personal witness to be finest.
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the person attained to view to be finest.
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti.  
one of these three people is finest.
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti.  
one of these three people is finest.
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti.  
one of these three people is finest.
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’”ti.  
one of these three people is finest.” "

ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.  
This person is very helpful to another.
Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.  
This person is very helpful to another.
ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.  
This person is very helpful to another.

Ayaṁ vuccati, bhikkhave, arukūpamacitto puggalo.  
This is called a person with a mind like an open sore.
Idha, bhikkhave, ekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
evamevaṁ kho, bhikkhave, idhekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
In the same way, someone truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, vijjūpamacitto puggalo.  
This is called a person with a mind like lightning.
Ayaṁ vuccati, bhikkhave, vajirūpamacitto puggalo.  
This is called a person with a mind like diamond.

Ayaṁ vuccati, bhikkhave, puggalo gūthabhāṇī.  
This is called a person with speech like dung.
Ayaṁ vuccati, bhikkhave, puggalo pupphabhāṇī.  
This is called a person with speech like flowers.
Ayaṁ vuccati, bhikkhave, puggalo madhubhāṇī.  
This is called a person with speech like honey.

Ayaṁ vuccati, bhikkhave, puggalo andho.  
This is called a blind person.
Ayaṁ vuccati, bhikkhave, puggalo ekacakkhu.  
This is called a one-eyed person.
Ayaṁ vuccati, bhikkhave, puggalo dvicakkhu.  
This is called a two-eyed person.

Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo.  
This is called a person with upside-down wisdom.
Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo.  
This is called a person with wisdom on their lap.
Ayaṁ vuccati, bhikkhave, puthupañño puggalo.  
This is called a person with wide wisdom.

ayaṁ vuccati, sāriputta:  
they’re called

‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī.  
‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.

Ayaṁ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.  
This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.” "

Upanīyati kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  
This world is led on by old age, sickness, and death.

Āditto kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  
This world is burning with old age, sickness, and death.

Yato kho ayaṁ, brāhmaṇa, anavasesaṁ rāgakkhayaṁ paṭisaṁvedeti, anavasesaṁ dosakkhayaṁ paṭisaṁvedeti, anavasesaṁ mohakkhayaṁ paṭisaṁvedeti;  
When you experience the ending of greed, hate, and delusion without anything left over, Yato kho ayaṁ, brāhmaṇa → yato ca kho ayaṁ brāhmaṇa (bj); yato kho brāhmaṇa akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ (mr) "

‘pubbe sudaṁ ayaṁ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṁpātikā gāmanigamarājadhāniyo’ti.  
‘In the old days this world was as crowded as hell with people. The villages, towns and capital cities were no more than a chicken’s flight apart.’ pubbe sudaṁ → pubbassudaṁ (bj, sya-all, km, pts1ed) | ahosi → hoti (bj, sya-all)
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.  
This is the cause, this is the reason why these days human numbers have dwindled.
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.  
This is the cause, this is the reason why these days human numbers have dwindled.
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.  
This is the cause, this is the reason why these days human numbers have dwindled.”

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi;  
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi:  
“Master Gotama, this came up:
Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti.  
This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.  
This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.  
This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.  
This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.  
But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.
Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.  
It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti.  
This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.” "

Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti.  
This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.  
This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.  
This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.  
This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’” "

‘ayaṁ amhākaṁ putto’ti;  
‘This is our child.’
‘ayaṁ mayhaṁ bhattā’ti;  
‘This is our supporter.’
‘ayaṁ mayhaṁ puttadāro’ti.  
‘This is my partner and child.’
‘ayaṁ amhākaṁ ayyo’ti;  
‘This is our master.’
Ayaṁ vuccati, visākhe:  
This is called:
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’

Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.  
This is the path, this is the practice for giving up that greed, hate, and delusion.”

Ayaṁ vuccati, mahānāma, sekho samādhi.  
This is called the immersion of a trainee.
Idha, mahānāma, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, mahānāma, sekhā paññā.  
This is called the wisdom of a trainee.

ayaṁ vuccatānanda, sahassī cūḷanikā lokadhātu.  
This is called a thousandfold lesser world system, a ‘galaxy’.
Ayaṁ vuccatānanda, dvisahassī majjhimikā lokadhātu.  
is called a millionfold middling world system, a ‘galactic cluster’.
Ayaṁ vuccatānanda, tisahassī mahāsahassī lokadhātu.  
is called a billionfold great world system, a ‘galactic supercluster’.

Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.  
This is called the training in the higher ethics.
Ayaṁ vuccati, bhikkhave, adhicittasikkhā.  
This is called the training in the higher mind.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā.  
This is called the training in the higher wisdom.

Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.  
This is called the training in the higher ethics.
Ayaṁ vuccati, bhikkhave, adhicittasikkhā.  
This is called the training in the higher mind.
Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā.  
This is called the training in the higher wisdom.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’.  
they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti.  
they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential.” "

Ayaṁ vuccati, bhikkhave, aggavatī parisā.  
This is called an assembly of the best.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, ayaṁ vuccati, bhikkhave, vaggā parisā.  
An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti, ayaṁ vuccati, bhikkhave, samaggā parisā.  
An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti;  
‘This is the origin of suffering’ …
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti;  
‘This is the cessation of suffering’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
‘This is the practice that leads to the cessation of suffering’.

‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” "

‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo.  
‘The pleasure and happiness that arise from the world: this is its gratification. lokaṁ → loke (bj, sya-all, km, pts1ed)
Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo.  
That the world is impermanent, suffering, and perishable: this is its drawback. loko → loke (pts1ed, mr)

Ayaṁ vuccati, bhikkhave, puggalo suppameyyo.  
This is called ‘a person easy to measure’.
Ayaṁ vuccati, bhikkhave, puggalo duppameyyo.  
This is called ‘a person hard to measure’.
Ayaṁ vuccati, bhikkhave, puggalo appameyyo.  
This is called ‘an immeasurable person’.

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.  
This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.  
This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.  
This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Ayaṁ vuccati, bhikkhave, sīlavipatti.  
This is called ‘failure in ethics’.
Ayaṁ vuccati, bhikkhave, cittavipatti.  
This is called ‘failure in mind’.
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṁ vuccati, bhikkhave, diṭṭhivipatti.  
This is called ‘failure in view’.
Ayaṁ vuccati, bhikkhave, sīlasampadā.  
This is called accomplishment in ethics.
Ayaṁ vuccati, bhikkhave, cittasampadā.  
This is called accomplishment in mind.
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṁ vuccati, bhikkhave, diṭṭhisampadā.  
This is called accomplishment in view.

Ayaṁ vuccati, bhikkhave, sīlavipatti.  
This is called ‘failure in ethics’.
Ayaṁ vuccati, bhikkhave, cittavipatti.  
This is called ‘failure in mind’.
Ayaṁ vuccati, bhikkhave, diṭṭhivipatti.  
This is called ‘failure in view’.
ayaṁ vuccati, bhikkhave, sīlasampadā.  
This is called accomplishment in ethics.
Ayaṁ vuccati, bhikkhave, cittasampadā.  
This is called accomplishment in mind.
Ayaṁ vuccati, bhikkhave, diṭṭhisampadā.  
This is called accomplishment in view.

Ayaṁ vuccati, bhikkhave, kammantavipatti.  
This is called ‘failure in action’.
Ayaṁ vuccati, bhikkhave, ājīvavipatti.  
This is called ‘failure in livelihood’.
Ayaṁ vuccati, bhikkhave, diṭṭhivipatti.  
This is called ‘failure in view’.
Ayaṁ vuccati, bhikkhave, kammantasampadā.  
This is called ‘accomplishment in action’.
Ayaṁ vuccati, bhikkhave, ājīvasampadā.  
This is called ‘accomplishment in livelihood’.
Ayaṁ vuccati, bhikkhave, diṭṭhisampadā.  
This is called ‘accomplishment in view’.

Ayaṁ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī.  
But there is this Bharaṇḍu the Kālāma, who used to be the Buddha’s spiritual companion.

Ayaṁ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.  
This is called a person like a line drawn in stone.
Ayaṁ vuccati, bhikkhave, pathavilekhūpamo puggalo.  
This is called a person like a line drawn in sand.
Ayaṁ vuccati, bhikkhave, udakalekhūpamo puggalo.  
This is called a person like a line drawn in water.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā.  
This is called the addicted practice.
Ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā.  
This is called the scorching practice.
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā.  
This is called the middle practice.
ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā.  
This is called the addicted practice.
ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā.  
This is called the scorching practice.
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā.  
This is called the middle practice.

Appamatto ayaṁ kali,  
Bad luck at dice is a trivial thing,

Ayaṁ vuccati, bhikkhave, anusotagāmī puggalo.  
This is called a person who goes with the stream.
Ayaṁ vuccati, bhikkhave, paṭisotagāmī puggalo.  
This is called a person who goes against the stream.
Ayaṁ vuccati, bhikkhave, ṭhitatto puggalo.  
This is called a steadfast person.
Ayaṁ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.  
This is called a brahmin who has crossed over and stands on the far shore.

Ayaṁ vuccati, bhikkhave, kāmayogo.  
This is called the yoke of sensual pleasures.
Ayaṁ vuccati, bhikkhave, bhavayogo.  
This is called the yoke of future lives.
Ayaṁ vuccati, bhikkhave, diṭṭhiyogo.  
This is called the yoke of views.
Ayaṁ vuccati, bhikkhave, avijjāyogo.  
This is called the yoke of ignorance.
Ayaṁ vuccati, bhikkhave, kāmayogavisaṁyogo.  
This is called unyoking from sensual pleasures.
Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo.  
This is called unyoking from future lives.
Ayaṁ vuccati, bhikkhave, diṭṭhiyogavisaṁyogo.  
This is called unyoking from views.
Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo.  
This is called unyoking from ignorance.

Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.  
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.  
an4.28
Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.  
an4.28
Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.  
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti.  
They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’

Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.  
This is the way of developing immersion further that leads to blissful meditation in the present life.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.  
This is the way of developing immersion further that leads to gaining knowledge and vision.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.  
This is the way of developing immersion further that leads to mindfulness and awareness.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.  
This is the way of developing immersion further that leads to the ending of defilements.

Ayaṁ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.  
This is the first thing that corrupts ascetics and brahmins …
Ayaṁ, bhikkhave, dutiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.  
This is the second thing that corrupts ascetics and brahmins …
Ayaṁ, bhikkhave, tatiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.  
This is the third thing that corrupts ascetics and brahmins …
Ayaṁ, bhikkhave, catuttho samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.  
This is the fourth thing that corrupts ascetics and brahmins …

Ayaṁ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the first kind of overflowing merit …
Ayaṁ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the second kind of overflowing merit …
Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the third kind of overflowing merit …
Ayaṁ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the fourth kind of overflowing merit …

Bhogā me uppajjantu sahadhammenāti, ayaṁ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.  
The first thing is the wish: ‘May wealth come to me by legitimate means!’
Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṁ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.  
The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvāmi dīghamāyuṁ pālemīti, ayaṁ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.  
The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.  
The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’
Ayaṁ vuccati, gahapati, saddhāsampadā.  
This is called accomplishment in faith.
Ayaṁ vuccati, gahapati, sīlasampadā.  
This is called accomplishment in ethics.
Ayaṁ vuccati, gahapati, cāgasampadā.  
This is called accomplishment in generosity.
Ayaṁ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno.  
they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. āpātadaso → āpāthadaso (bj, sya-all, km, pts1ed) | paññāsampanno → hāsapañño (mr)
Ayaṁ vuccati, gahapati, paññāsampadā.  
This is called accomplishment in wisdom.

Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.  
That’s how to know that this is an untrue person.
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.  
That’s how to know that this is an untrue person.
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.  
That’s how to know that this is an untrue person.
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.  
That’s how to know that this is an untrue person.
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.  
That’s how to know that this is a true person.
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.  
That’s how to know that this is a true person.
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.  
That’s how to know that this is a true person.
Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.  
That’s how to know that this is a true person.

Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti.  
This is the cause, this is the reason why for different people the same kind of business undertaking might fail,
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti.  
while another doesn’t meet expectations,
Ayaṁ kho pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti.  
another meets expectations,
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti.  
and another exceeds expectations.” "

ayaṁ kho, ānanda, hetu ayaṁ paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti.  
This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”

Tatra, bhikkhave, yvāyaṁ puggalo parahitāya paṭipanno no attahitāya, ayaṁ imesaṁ dvinnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
The person who practices to benefit others, but not themselves, is better than that.
Tatra, bhikkhave, yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
The person who practices to benefit themselves, but not others, is better than both of those.
Tatra, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.  
But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
evamevaṁ kho, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.  
In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
That is the person I believe to be the finest.
ayaṁ imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
That is the person I consider to be the finest.
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
That is the person I believe to be the finest.

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they truly understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they truly understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they truly understand: ‘This is suffering’ …

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they truly understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they truly understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they truly understand: ‘This is suffering’ …

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …

Ayaṁ, bhikkhave, paṭhamo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the first fine thoroughbred found in the world.
Ayaṁ, bhikkhave, dutiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the second fine thoroughbred found in the world.
Ayaṁ, bhikkhave, tatiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the third fine thoroughbred found in the world.
Ayaṁ, bhikkhave, catuttho bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the fourth fine thoroughbred found in the world.
Ayaṁ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the first fine thoroughbred person found in the world.
Ayaṁ, bhikkhave, dutiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the second fine thoroughbred person found in the world.
Ayaṁ, bhikkhave, tatiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the third fine thoroughbred person found in the world.
Ayaṁ, bhikkhave, catuttho bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.  
This is the fourth fine thoroughbred person found in the world.

Ayaṁ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.  
This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of waves.
Ayaṁ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.  
This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of marsh crocodiles.
Ayaṁ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.  
This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of whirlpools.
Ayaṁ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.  
This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of gharials.

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth. yadidaṁ gatiyā upapattiyā sati → yadidaṁ gatiyā uppattiyā sati (pts1ed); yadidaṁ cutiyā upapattiyā cāti (mr) "
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.  
This rebirth is not shared with ordinary people.
Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.  
This rebirth is not shared with ordinary people.

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.  
This rebirth is not shared with ordinary people.
Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.  
This rebirth is not shared with ordinary people.

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.  
This is the first incredible and amazing thing that appears with the appearance of a Realized One. abbhuto dhammo → abbhutadhammo (sya-all, km, mr) "
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.  
This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.  
This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.  
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.  
This is the first incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.  
This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.  
This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.  
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

“Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya.  
“Sister, this body is produced by food. Relying on food,
Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya.  
This body is produced by craving. Relying on craving,
Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya.  
This body is produced by conceit. Relying on conceit,
Methunasambhūto ayaṁ, bhagini, kāyo.  
This body is produced by sex.
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya.  
‘This body is produced by food. Relying on food,
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti,  
an4.159
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya.  
‘This body is produced by craving. Relying on craving,
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti,  
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‘Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya.  
‘This body is produced by conceit. Relying on conceit,
‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti,  
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Methunasambhūto ayaṁ, bhagini, kāyo.  
‘This body is produced by sex.

Ayaṁ, bhikkhave, sugato.  
This is a Holy One.
Ayaṁ, bhikkhave, sugatavinayo.  
This is the training of a Holy One.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching.

Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.  
This is called the pleasant practice with slow insight.
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.  
This is called the pleasant practice with swift insight.

Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.  
This is called the pleasant practice with slow insight.
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.  
This is called the pleasant practice with swift insight.

Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.  
This is called the impatient practice.
Ayaṁ vuccati, bhikkhave, khamā paṭipadā.  
This is called the patient practice.
Ayaṁ vuccati, bhikkhave, damā paṭipadā.  
This is called the taming practice.
Ayaṁ vuccati, bhikkhave, samā paṭipadā.  
This is called the calming practice.

Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.  
This is called the impatient practice.
Ayaṁ vuccati, bhikkhave, khamā paṭipadā.  
This is called the patient practice.
Ayaṁ vuccati, bhikkhave, damā paṭipadā.  
This is called the taming practice.
Ayaṁ vuccati, bhikkhave, samā paṭipadā.  
This is called the calming practice.

Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṁ paṭipadā dukkhā, imināpāyaṁ hīnā akkhāyati; yampāyaṁ paṭipadā dandhā, imināpāyaṁ hīnā akkhāyati.  
Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow.
Ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.  
This practice is said to be inferior in both ways.
Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.  
The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.  
The pleasant practice with slow insight is said to be inferior because it’s slow.
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṁ paṭipadā sukhā, imināpāyaṁ paṇītā akkhāyati; yampāyaṁ paṭipadā khippā, imināpāyaṁ paṇītā akkhāyati.  
The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift.
Ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.  
This practice is said to be superior in both ways.

Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ.  
This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.  
while others are non-returners who don’t come back.” "

Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.  
When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "

Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.  
That’s the cause, that’s the reason why some sentient beings aren’t fully extinguished in the present life.”
Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.  
That’s the cause, that’s the reason why some sentient beings are fully extinguished in the present life.” "

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.  
this is the teaching, this is the training, this is the Teacher’s instruction.’

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa.  
This is someone who is frightened of death.
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.  
This is someone who’s not frightened of death.

‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
They’ve heard: ‘This is the origin of suffering’ …
‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
‘This is the cessation of suffering’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati.  
‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.

‘asappuriso ayaṁ bhavan’”ti?  
‘This fellow is an untrue person’?”
‘asappuriso ayaṁ bhavan’”ti.  
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‘sappuriso ayaṁ bhavan’”ti?  
‘This fellow is a true person’?”
‘sappuriso ayaṁ bhavan’”ti.  
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‘sappuriso ayaṁ bhavan’”ti?  
‘This fellow is a true person’?”
‘sappuriso ayaṁ bhavan’”ti.  
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‘asappuriso ayaṁ bhavan’”ti?  
‘This fellow is an untrue person’?”
‘asappuriso ayaṁ bhavan’”ti.  
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asappuriso ayaṁ bhavanti.  
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sappuriso ayaṁ bhavanti.  
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sappuriso ayaṁ bhavanti.  
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asappuriso ayaṁ bhavan’ti.  
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‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti.  
‘This King Eḷeyya is a fool to be so devoted to the ascetic Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
asappuriso ayaṁ bhavanti.  
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sappuriso ayaṁ bhavanti.  
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sappuriso ayaṁ bhavanti.  
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asappuriso ayaṁ bhavan’ti.  
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Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  
Such is this Saṅgha of mendicants, such is this assembly!
Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  
An assembly such as this is rarely seen in the world.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  
An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  
For an assembly such as this, giving little becomes much, while giving much becomes even more.
Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.  
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag. tathārūpāyaṁ, bhikkhave, parisā → etthantare pāṭho si, sya-all, km, pts1ed potthakesu "
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.  
This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.  
‘I used to lead the spiritual life in this same teaching and training.’
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.  
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.  
This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.  
‘I used to lead the spiritual life in this same teaching and training.’
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.  
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho.  
This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho.  
This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.

‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—  
‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—  
‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti.  
‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti.  
‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’

Ayaṁ vuccati, byagghapajjā, sīlapārisuddhi.  
This is called purity of ethics.
Ayaṁ vuccati, byagghapajjā, cittapārisuddhi.  
This is called purity of mind.
Idha, byagghapajjā, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Take a mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, byagghapajjā, diṭṭhipārisuddhi.  
This is called purity of view.
Ayaṁ vuccati, byagghapajjā, vimuttipārisuddhi.  
This is called purity of freedom.

Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti.  
“This was my conversation with Vappa that was unfinished when the Buddha arrived.”

Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;  
This is why some females are ugly …
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;  
And some females are ugly …
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
And some females are attractive …
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
And some females are attractive …

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

“taṇhaṁ vo, bhikkhave, desessāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.  
“Mendicants, I will teach you about craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.
“Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati?  
“And what is that craving …?
Ayaṁ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatī”ti.  
This is that craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.” "

Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.  
This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up. na paṭiseneti → nappaṭisseneti (bj, pts1ed); na paṭisseneti (sya-all) | na sampajjhāyati → na apajjhāyati (bj); na pajjhāyati (sya-all, km, pts1ed) "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, asappuriso.  
This is called an untrue person.
Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.  
This is called an even more untrue person.
Ayaṁ vuccati, bhikkhave, sappuriso.  
This is called a true person.
Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.  
This is called an even truer person.” "

Ayaṁ vuccati, bhikkhave, pāpo.  
This is called bad.
Ayaṁ vuccati, bhikkhave, pāpena pāpataro.  
This is called worse.
Ayaṁ vuccati, bhikkhave, kalyāṇo.  
This is called good.
Ayaṁ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.  
This is called better.” "

Ayaṁ vuccati, bhikkhave, pāpo.  
This is called bad.
Ayaṁ vuccati, bhikkhave, pāpena pāpataro.  
This is called worse.
Ayaṁ vuccati, bhikkhave, kalyāṇo.  
This is called good.
Ayaṁ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.  
This is called better.” "

Ayaṁ vuccati, bhikkhave, pāpadhammo.  
This is called bad character.
Ayaṁ vuccati, bhikkhave, pāpadhammena pāpadhammataro.  
This is called worse character.
Ayaṁ vuccati, bhikkhave, kalyāṇadhammo.  
This is called good character.
Ayaṁ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.  
This is called better character.” "

Ayaṁ vuccati, bhikkhave, pāpadhammo.  
This is called bad character.
Ayaṁ vuccati, bhikkhave, pāpadhammena pāpadhammataro.  
This is called worse character.
Ayaṁ vuccati, bhikkhave, kalyāṇadhammo.  
This is called good character.
Ayaṁ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.  
This is called better character.”

Ayaṁ, bhikkhave, paṭhamo samaṇo.  
This is the first ascetic.
Ayaṁ, bhikkhave, dutiyo samaṇo.  
This is the second ascetic.
Ayaṁ, bhikkhave, tatiyo samaṇo.  
This is the third ascetic.
Ayaṁ, bhikkhave, catuttho samaṇo.  
This is the fourth ascetic.

‘ayaṁ te, deva, coro āgucārī.  
‘Your Majesty, this is a bandit, a criminal.
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ sīsacchejjaṁ.  
‘This man must have done a truly bad and reprehensible deed, a capital offense.
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ mosallaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. …
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ bhasmapuṭaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. …
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ upavajjaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of criticism. …

ayaṁ vuccati, bhikkhave, petaseyyā.  
This is called the way a corpse lies down.
ayaṁ vuccati, bhikkhave, kāmabhogiseyyā.  
This is called the way a pleasure seeker lies down.
Ayaṁ vuccati, bhikkhave, sīhaseyyā.  
This is called the way a lion lies down.
Ayaṁ vuccati, bhikkhave, tathāgataseyyā.  
This is called the way a Realized One lies down.

Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.  
That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

‘Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṁ uppajjati,  
‘This immersion is blissful now, and results in bliss in the future.’ …
‘ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati,  
‘This immersion is noble and not of the flesh.’ …
‘ayaṁ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṁ uppajjati,  
‘This immersion is not cultivated by sinners.’ … akāpurisasevito’ti → mahāpurisasevitoti (mr)
‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati,  
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … na sasaṅkhāraniggayhavāritagato’ti → na ca sasaṅkhāraniggayhavāritacatoti (bj); na ca sasaṅkhāraniggayhavāritappattoti (sya-all); na ca sasaṅkhāraniggayhavāritāvaṭoti (pts1ed); na ca sasaṅkhāraniggayhavārivāvaṭoti (mr); na sasaṅkhāraniggayhavāriyādhigatoti (?)

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.  
This is the first way to develop noble right immersion with five factors.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā.  
This is the second way to develop noble right immersion with five factors.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.  
This is the third way to develop noble right immersion with five factors.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.  
This is the fourth way to develop noble right immersion with five factors.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā.  
This is the fifth way to develop noble right immersion with five factors. pañcamā → pañcamī (bj)

Ayaṁ paṭhamo bhogānaṁ ādiyo.  
This is the first reason to get rich.
Ayaṁ dutiyo bhogānaṁ ādiyo.  
This is the second reason to get rich.
Ayaṁ tatiyo bhogānaṁ ādiyo.  
This is the third reason to get rich.
ayaṁ catuttho bhogānaṁ ādiyo.  
This is the fourth reason to get rich.
Ayaṁ pañcamo bhogānaṁ ādiyo.  
This is the fifth reason to get rich.

Ayaṁ vuccati, bhikkhave:  
This is called
Ayaṁ vuccati, bhikkhave:  
This is called
Ayaṁ vuccati, bhikkhave:  
This is called
Ayaṁ vuccati, bhikkhave:  
This is called

“ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme.  
“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
“ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme.  
“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Ayaṁ vuccati, mahārāja:  
This is called
Ayaṁ vuccati, mahārāja:  
This is called
Ayaṁ vuccati, mahārāja:  
This is called
Ayaṁ vuccati, mahārāja:  
This is called
“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?  
“Sir, what is the name of this exposition of the teaching?” nāmo → ko nukho (si, pts1ed)
“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti.  
“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.”

Ayaṁ, bhikkhave, paṭhamo asamayo padhānāya.  
This is the first time that’s not good for meditation.
Ayaṁ, bhikkhave, dutiyo asamayo padhānāya.  
This is the second time that’s not good for meditation.
Ayaṁ, bhikkhave, tatiyo asamayo padhānāya.  
This is the third time that’s not good for meditation.
Ayaṁ, bhikkhave, catuttho asamayo padhānāya.  
This is the fourth time that’s not good for meditation.
Ayaṁ, bhikkhave, pañcamo asamayo padhānāya.  
This is the fifth time that’s not good for meditation.
Ayaṁ, bhikkhave, paṭhamo samayo padhānāya.  
This is the first time that’s good for meditation.
Ayaṁ, bhikkhave, dutiyo samayo padhānāya.  
This is the second time that’s good for meditation.
Ayaṁ, bhikkhave, tatiyo samayo padhānāya.  
This is the third time that’s good for meditation.
Ayaṁ, bhikkhave, catuttho samayo padhānāya.  
This is the fourth time that’s good for meditation.
Ayaṁ, bhikkhave, pañcamo samayo padhānāya.  
This is the fifth time that’s good for meditation.

“ayaṁ, bhante, bhikkhu evamāha:  
“Sir, this mendicant says this:
“ayaṁ, bhante, bhikkhu evamāha:  
“Sir, this mendicant says this:

ayaṁ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi’.  
such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unbarred’, and also ‘a noble one with banner lowered and burden dropped, detached’. saṅkiṇṇaparikho → saṅkiṇṇaparikkho (sya-all, km)

ayaṁ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi’”.  
Such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unbarred’, and also ‘a noble one with banner lowered and burden dropped, detached’. …”

Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.  
That mendicant is called one who studies a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.  
That mendicant is called one who advocates a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.  
That mendicant is called one who recites a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.  
That mendicant is called one who thinks a lot, not one who lives by the teaching.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.  
Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "

Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.  
That mendicant is called one who studies a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.  
That mendicant is called one who advocates a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.  
That mendicant is called one who recites a lot, not one who lives by the teaching.
Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.  
That mendicant is called one who thinks a lot, not one who lives by the teaching.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.  
Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” "

Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the first warrior found in the world.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the second warrior found in the world.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the third warrior found in the world.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the fourth warrior found in the world.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the fifth warrior found in the world.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the first person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the second person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the third person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the fourth person similar to a warrior found among the monks.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,  
He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the fifth person similar to a warrior found among the monks.

Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the first warrior found in the world.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the second warrior found in the world.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the third warrior found in the world.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the fourth warrior found in the world.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.  
This is the fifth warrior found in the world.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the first person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the second person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the third person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the fourth person similar to a warrior found among the monks.
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.  
This is the fifth person similar to a warrior found among the monks.

Ayaṁ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṁvattati.  
This is the first thing that leads to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṁvattati.  
This is the second thing that leads to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṁvattati.  
This is the third thing that leads to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṁvattati.  
This is the fourth thing that leads to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṁvattati.  
This is the fifth thing that leads to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.  
This is the first thing that doesn’t lead to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.  
This is the second thing that doesn’t lead to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.  
This is the third thing that doesn’t lead to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṁvattati.  
This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.
Ayaṁ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.  
This is the fifth thing that doesn't lead to the decline of a mendicant trainee.

‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
‘This teacher has impure ethical conduct, but claims to be ethically pure.
‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.  
‘This teacher has impure livelihood, but claims to have pure livelihood.
‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.  
‘This teacher has impure teaching, but claims to have pure teaching.
‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
‘This teacher has impure answers, but claims to have pure answers.
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.

ayaṁ paṭiggaṇhātī’ti.  
this one receives.’

“ayaṁ so, bhante, bhagavā gacchati arahaṁ sammāsambuddho;  
“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.

Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fifth thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fifth thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti.  
So that they don’t come to ruin right here.’ Māyaṁ → ayaṁ (mr) | āpajjī’ti → āpajjati (bj); āpajjatīti (pts1ed); āpajjeyya (mr)

‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti.  
of a person who has given up killing living creatures, paṭiviratoti → paṭivirato hotīti (bj); paṭivirato hoti (sya-all, km, pts1ed)
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti.  
an5.178
‘ayaṁ puriso itthiṁ vā purisaṁ vā jīvitā voropesīti.  
‘This person has murdered a man or a woman.’ voropesīti → voropetīti (sya-all, km)
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti.  
of a person who has given up stealing,
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti.  
an5.178
‘ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyīti.  
‘This person took something from a village or wilderness, with the intention to commit theft.’ ādiyīti → ādiyati (sya-all, km)
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti.  
of a person who has given up sexual misconduct,
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti.  
an5.178
‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti.  
‘This person had sexual relations with women or maidens under someone else’s protection.’ āpajjīti → āpajjati (sya-all, km)
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti.  
of a person who has given up lying,
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti.  
an5.178
‘ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti.  
‘This person has ruined a householder or householder’s child by lying.’ pabhañjīti → bhañjatīti (bj); bhañjati (sya-all, km); bhañjīti (pts1ed)
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti.  
of a person who has given up alcoholic drinks that cause negligence,
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti.  
an5.178
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto itthiṁ vā purisaṁ vā jīvitā voropesi;  
‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. voropesi → voropeti (sya-all)
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi;  
Or they stole something from a village or wilderness. ādiyi → ādiyī (bj); ādiyati (sya-all)
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji;  
Or they had sexual relations with women or maidens under someone else’s protection. āpajji → āpajjati (si, sya-all) "
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti.  
Or they ruined a householder or householder’s child by lying.’

Imesaṁ kho, bhikkhave, pañcannaṁ āraññikānaṁ yvāyaṁ āraññiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti, ayaṁ imesaṁ pañcannaṁ āraññikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.  
But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ āraññikānaṁ yvāyaṁ āraññiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti, ayaṁ imesaṁ pañcannaṁ āraññikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.  
In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.” "

Imesaṁ kho, bhikkhave, pañcannaṁ pattapiṇḍikānaṁ yvāyaṁ pattapiṇḍiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti, ayaṁ imesaṁ pañcannaṁ pattapiṇḍikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.  
But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ pattapiṇḍikānaṁ yvāyaṁ pattapiṇḍiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti, ayaṁ imesaṁ pañcannaṁ pattapiṇḍikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.  
In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

Ayaṁ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.  
This is the first ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.
Ayaṁ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.  
This is the second ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.
Ayaṁ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.  
This is the third ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.
Ayaṁ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.  
This is the fourth ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.
Ayaṁ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.  
This is the fifth ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.  
And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.”

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ.  
This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. bibbohanaṁ → bimbohanaṁ (bj, sya-all, km, pts1ed)
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ paṭhamo mahāsupino pāturahosi.  
This is the first great dream that appeared to the Realized One before his awakening.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ dutiyo mahāsupino pāturahosi.  
This is the second great dream that appeared to the Realized One before his awakening.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ tatiyo mahāsupino pāturahosi.  
This is the third great dream that appeared to the Realized One before his awakening.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ catuttho mahāsupino pāturahosi.  
This is the fourth great dream that appeared to the Realized One before his awakening.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ pañcamo mahāsupino pāturahosi.  
This is the fifth great dream that appeared to the Realized One before his awakening.
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ;  
Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
Tassā abhisambodhāya ayaṁ paṭhamo mahāsupino pāturahosi.  
This was the first great dream that appeared to him while he was still not awakened.
Tassa abhisambodhāya ayaṁ dutiyo mahāsupino pāturahosi.  
This was the second great dream that appeared to him while he was still not awakened.
Tassa abhisambodhāya ayaṁ tatiyo mahāsupino pāturahosi.  
This was the third great dream that appeared to him while he was still not awakened.
Tassa abhisambodhāya ayaṁ catuttho mahāsupino pāturahosi.  
This was the fourth great dream that appeared to him while he was still not awakened.
Tassa abhisambodhāya ayaṁ pañcamo mahāsupino pāturahosi.  
This was the fifth great dream that appeared to him while he was still not awakened.

Ayaṁ, bhikkhave, paṭhamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  
This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.
Ayaṁ, bhikkhave, dutiyo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  
This is the second obstacle to rain …
Ayaṁ, bhikkhave, tatiyo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  
This is the third obstacle to rain …
Ayaṁ, bhikkhave, catuttho vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  
This is the fourth obstacle to rain …
Ayaṁ, bhikkhave, pañcamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.  
This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa.  
That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, km, mr) | vivattayi → vāvattayi (bj); vivaṭṭayi (sya-all, pts1ed) "

Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”
Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” "

Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.  
This is the first kind of emotional barrenness.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.  
This is the fifth kind of emotional barrenness.

Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetasovinibandho.  
This is the first emotional shackle.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetasovinibandho.  
This is the fifth emotional shackle.