Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  
In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment.
Micchāpaṇihitattā, bhikkhave, cittassā”ti.  
Because their mind is pointing the wrong way.”
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment.
Sammāpaṇihitattā, bhikkhave, cittassā”ti.  
Because the mind is pointing the right way.”
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi:  
“Mendicants, when I’ve comprehended the mind of a person whose mind is corrupted, I understand: Idhāhaṁ → idāhaṁ (bj)
Cittaṁ hissa, bhikkhave, paduṭṭhaṁ.  
Because their mind is corrupted.
Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  
Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi:  
“Mendicants, when I’ve comprehended the mind of a person whose mind is pure, I understand: Idhāhaṁ → idāhaṁ (bj)
Cittaṁ hissa, bhikkhave, pasannaṁ.  
Because their mind is pure.
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  
In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible.
Āvilattā, bhikkhave, cittassā”ti.  
Because their mind is clouded.”
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible.
Anāvilattā, bhikkhave, cittassā”ti.  
Because their mind is unclouded.”
Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.  
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.  
A mind that is developed and cultivated is pliable and workable.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ.  
“Mendicants, I do not see a single thing that’s as quick to change as the mind.
Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti.  
So much so that it’s not easy to give a simile for how quickly the mind changes.”
“Pabhassaramidaṁ, bhikkhave, cittaṁ.  
“This mind, mendicants, is radiant.
“Pabhassaramidaṁ, bhikkhave, cittaṁ.  
“This mind, mendicants, is radiant.

devā vā manussā vā”ti.  
as a god or a human.”
devā vā manussā vā”ti.  
as a god or a human.”
devā vā manussā vā”ti.  
the realms of gods and humans.” devā vā manussā vā”ti → devo vā manusso vāti (mr)
Cittaṁ bhāvīyati.  
The mind is developed.
Cittaṁ bhāvitaṁ kamatthamanubhoti?  
What is the benefit of developing the mind?
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.  
The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow.
Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.  
In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.” "

Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.  
“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.  
I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
Vācāya uda cetasā;  
speech, and mind.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
They enter and remain in a certain peaceful state of freed mind.
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti.  
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.  
It was right here that those deities developed their minds.
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.  
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:

“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.  
“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.  
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Cittaṁ yassa vasībhūtaṁ,  
whose mind is mastered,

‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ;  
‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power;
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti.  
while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:  
In another case, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati:  
In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:  
In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
an3.60
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe…  
or after hearing it from humans, non-humans, or deities,
napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe…  
or by hearing the sound of thought spreading as someone thinks and considers,
napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:  
or by comprehending the mind of another person,
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
an3.60
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:  
And Master Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”
Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi:  
And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.  
In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them.
Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.  
But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. sannisīdati ekodi hoti → ekodibhāvaṁ gacchati (si); ekodibhāvo hoti (sya-all, km, mr)
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.  
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—  
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ;  
and mind without greed as “mind without greed”;
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ;  
and mind without hate as “mind without hate”;
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ;  
and mind without delusion as “mind without delusion”;
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ,  
constricted mind as “constricted mind”,
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ;  
and scattered mind as “scattered mind”;
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ,  
expansive mind as “expansive mind”,
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ;  
and unexpansive mind as “unexpansive mind”;
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ,  
mind that is not supreme as “mind that is not supreme”,
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ;  
and mind that is supreme as “mind that is supreme”;
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ,  
mind immersed in samādhi as “mind immersed in samādhi”,
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ;  
and mind not immersed in samādhi as “mind not immersed in samādhi”;
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ,  
freed mind as “freed mind”,
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā.  
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj); sātthā savyañjanā (pts1ed) | kevalaparipuṇṇaṁ → kevalaparipuṇṇā (bj) | dhātā → dhatā (bj, sya-all, km, pts1ed)
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Yo uddhatena cittena,  
The creature with a restless mind

Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti—  
It’s when a mendicant focuses on the perception of light, concentrating on the perception of day:
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ.  
“Householder, these four things that are likable, desirable, and agreeable are hard to get in the world.
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!’
Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ.  
These are the four things that are likable, desirable, and agreeable, but hard to get in the world.
Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro dhammā paṭilābhāya saṁvattanti.  
These next four things lead to the getting of those four things.
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.  
It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should.
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
When your heart is mastered by ill will …
Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti kiccaṁ aparādheti.  
dullness and drowsiness …
Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
restlessness and remorse …
Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
doubt, you do what you shouldn’t, and fail to do what you should.
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati.  
Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up.
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati.  
Knowing that ‘ill will …’ …
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahati.  
‘dullness and drowsiness …’ …
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkilesaṁ pajahati.  
‘restlessness and remorse …’ …
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati.  
‘doubt is a corruption of the mind’, that noble disciple gives it up.
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti.  
When a noble disciple has given up these things,
Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti.  
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Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno hoti.  
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Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīno hoti.  
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Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti.  
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Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime cattāro dhammā paṭilābhāya saṁvattanti.  
These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world.

Idha, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
Take a mendicant who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.
evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
In the same way, take a mendicant who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
Next, take a mendicant who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.
evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
In the same way, take a mendicant who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
Next, take a mendicant who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṁ manasi karoti.  
They focus on smashing ignorance,
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.
Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṁ manasi karoti.  
They focus on smashing ignorance,
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.
Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
Next, take a mendicant who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṁ manasi karoti.  
They focus on smashing ignorance,
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.
Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.  
In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṁ manasi karoti.  
They focus on smashing ignorance,
Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with the mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.  
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.  
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe…  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …
āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
knowledge of the ending of defilements.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya.  
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—  
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,  
mind with hate as “mind with hate”,
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,  
and mind without hate as “mind without hate”;
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,  
mind with delusion as “mind with delusion”,
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ,  
and mind without delusion as “mind without delusion”;
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ,  
constricted mind as “constricted mind”,
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ,  
and scattered mind as “scattered mind”;
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ,  
expansive mind as “expansive mind”,
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ,  
and unexpansive mind as “unexpansive mind”;
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ,  
mind that is not supreme as “mind that is not supreme”,
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ,  
and mind that is supreme as “mind that is supreme”;
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ,  
mind immersed in samādhi as “mind immersed in samādhi”,
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ,  
and mind not immersed in samādhi as “mind not immersed in samādhi”;
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ,  
freed mind as “freed mind”,
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.
Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.
Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the second opportunity for freedom. …
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.  
But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.  
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.
Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fourth opportunity for freedom. …
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati;  
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it.
Sukhino cittaṁ samādhiyati.  
And when blissful, the mind becomes immersed in samādhi.
Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.  
This is the fifth opportunity for freedom. …
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.  
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.” "

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;  
They sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;  
In the same way, they sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.
Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
When the noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. kho, bhikkhave, bhikkhu → evaṁ bhāvite kho bhikkhave (sya-all)
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.  
“In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya,  
In the same way, when noble right immersion with five factors is cultivated in this way,
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—  
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,  
May I understand mind with greed as “mind with greed”,
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,  
and mind without greed as “mind without greed”;
sadosaṁ vā cittaṁ …  
mind with hate as “mind with hate”,
vītadosaṁ vā cittaṁ …  
and mind without hate as “mind without hate”;
samohaṁ vā cittaṁ …  
mind with delusion as “mind with delusion”,
vītamohaṁ vā cittaṁ …  
and mind without delusion as “mind without delusion”;
saṅkhittaṁ vā cittaṁ …  
constricted mind as “constricted mind”,
vikkhittaṁ vā cittaṁ …  
and scattered mind as “scattered mind”;
mahaggataṁ vā cittaṁ …  
expansive mind as “expansive mind”,
amahaggataṁ vā cittaṁ …  
and unexpansive mind as “unexpansive mind”;
sauttaraṁ vā cittaṁ …  
mind that is not supreme as “mind that is not supreme”,
anuttaraṁ vā cittaṁ …  
and mind that is supreme as “mind that is supreme”;
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi as “mind immersed in samādhi”,
asamāhitaṁ vā cittaṁ …  
and mind not immersed in samādhi as “mind not immersed in samādhi”;
vimuttaṁ vā cittaṁ …  
freed mind as “freed mind”,
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,  
and unfreed mind as “unfreed mind”.’
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,  
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,
So rāgānuddhaṁsitena cittena sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati.  
and, without resigning the training and declaring his inability to continue, he has sex.
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.  
Lust infects his mind,
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
Knowing an idea with his mind, he doesn’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it.
So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  
He gives up these five hindrances, corruptions of the heart that weaken wisdom.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.

Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ;  
In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,
evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā.  
In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā.  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body.
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā;  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā.  
an5.162
Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ.  
and focus on the fact that they get an openness and clarity of heart from time to time. tamevassa → tadevassa (bj, sya-all, pts1ed)
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:  
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: evarūpepi → evarūpe (pts1ed)
‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya.  
‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.
Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?  
How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?
Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā;  
In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time.
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā;  
an5.162
yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ.  
an5.162
Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.  
Relying on a person who is impressive all around, the mind becomes confident.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.  
They understand the minds of other beings and individuals, having comprehended them with their own mind.
Sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti,  
They understand mind with greed as ‘mind with greed’,
vītarāgaṁ vā cittaṁ …  
and mind without greed as ‘mind without greed’.
sadosaṁ vā cittaṁ …  
They understand mind with hate …
vītadosaṁ vā cittaṁ …  
mind without hate …
samohaṁ vā cittaṁ …  
mind with delusion …
vītamohaṁ vā cittaṁ …  
mind without delusion …
saṅkhittaṁ vā cittaṁ …  
constricted mind …
vikkhittaṁ vā cittaṁ …  
scattered mind …
mahaggataṁ vā cittaṁ …  
expansive mind …
amahaggataṁ vā cittaṁ …  
unexpansive mind …
sauttaraṁ vā cittaṁ …  
mind that is not supreme …
anuttaraṁ vā cittaṁ …  
mind that is supreme …
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi …
asamāhitaṁ vā cittaṁ …  
mind not immersed in samādhi …
vimuttaṁ vā cittaṁ …  
freed mind …
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.  
They understand unfreed mind as ‘unfreed mind’.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

“Puna caparaṁ, bhante, bhikkhu ālokasaññaṁ manasi karoti, divā saññaṁ adhiṭṭhāti, yathā divā tathā rattiṁ, yathā rattiṁ tathā divā;  
Furthermore, a mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day.
iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṁ cittaṁ pasādeti, datvā attamano hoti.  
It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.  
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.  
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dadaṁ cittaṁ pasādaye;  
confidence while giving,
saddho muttena cetasā;  
sacrifices like this, with a mind of letting go,

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.
‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati.  
They wish, plan, speak, and act with the thought: ‘May no-one find me out!’
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.  
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.
Manoduccaritaṁ katvā,  
speech, and mind,
vācāya uda cetasā;  
by body, speech, and mind.
dadaṁ cittaṁ pasādayaṁ.  
with wealth that is properly earned.
sammā cittaṁ vimuccati.  
their mind is rightly freed.

Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as he was in private retreat this thought came to his mind,
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.  
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.  
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa,
“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
“Soṇa, as you were in private retreat didn’t this thought come to your mind:
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.  
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. āpāthaṁ āgacchanti → āpāthamāgacchanti (bj); āpātaṁ āgacchanti (mr)
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
and ideas come into the range of the mind they don’t overcome the mind.
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ vayañcassānupassati.  
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manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.  
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Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
pavivekañca cetaso;  
and seclusion of the heart;
asammohañca cetaso;  
and clarity of heart;
sammā cittaṁ vimuccati.  
your mind is rightly freed.
Ṭhitaṁ cittaṁ vippamuttaṁ,  
Their mind is steady and free vippamuttaṁ → vimuttañca (mr) "

Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.  
The mendicant Phagguna’s mind was not freed from the five lower fetters.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.  
But when he heard that teaching his mind was freed from them.
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
When they hear that teaching their mind is freed from the five lower fetters.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
When they hear that teaching their mind is freed from the five lower fetters.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.  
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.  
As they do so their mind is freed from the five lower fetters.
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.  
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.  
As they do so their mind is freed with the supreme ending of attachments.

Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti.  
Venerable Citta Hatthisāriputta interrupted them while they were talking.
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca:  
Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,
“māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti.  
“Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.”
Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,
“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto.  
“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,
Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti.  
and quite capable of talking about the teachings with the senior mendicants.”
“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.  
“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.  
They resign the training and return to a lesser life.
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.  
They resign the training and return to a lesser life.
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.  
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.  
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart.
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.  
Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with monastics of other religions and their disciples.
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.  
They resign the training and return to a lesser life.
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart …
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.  
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Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti.  
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So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti.  
They resign the training and return to a lesser life.”
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati.  
Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life.
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ:  
Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said,
“kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito:  
“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that
‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti;  
he had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life?
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti?  
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“Cetasā ceto paricca vidito me, āvuso:  
“Reverends, I comprehended his mind and knew this.
‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti.  
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‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti.  
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Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:  
Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,
“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti.  
“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life.”
“Na, bhikkhave, citto ciraṁ sarissati nekkhammassā”ti.  
“Mendicants, soon Citta will remember renunciation.” sarissati → padissati (mr) "
Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.  
And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.  
Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.  
And Venerable Citta Hatthisāriputta became one of the perfected. "

Idha me, bhante, nando nāma ekaputtako piyo manāpo.  
I had an only son called Nanda who I loved dearly.
Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.  
But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”
Yatra hi nāma cittuppādampi parisodhessasī”ti.  
that you purify even the arising of a thought.” cittuppādampi → cittuppādamattampi (sya-all)
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa aññathattan”ti.  
But I can’t recall getting upset on that account.”
Yatra hi nāma cittuppādampi parisodhessasī”ti.  
that you purify even the arising of a thought.”
Yatohaṁ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṁ manasāpi aticaritā, kuto pana kāyenā”ti.  
Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.” aticaritā → aticarituṁ (sya-all); aticarittā (pts1ed); aticārittaṁ (mr)
Yatra hi nāma cittuppādampi parisodhessasī”ti.  
that you purify even the arising of a thought.”
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.  
As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

“Tasmātiha, moggallāna, yathāsaññissa te viharato taṁ middhaṁ okkamati, taṁ saññaṁ mā manasākāsi, taṁ saññaṁ mā bahulamakāsi.  
“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. saññaṁ mā manasākāsi → saññaṁ manasikareyyāsi (sya-all); saññaṁ manasākāsi (mr) | taṁ saññaṁ mā bahulamakāsi → taṁ saññaṁ bahulaṁ kareyyāsi (sya-all); taṁ saññaṁ bahulamakāsi (pts1ed, mr)
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi.  
But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind.
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi—  
But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day:
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi.  
And so, with an open and unenveloped heart, develop a mind that’s full of radiance. vivaṭena → vivaṭṭena (cck, sya1ed); middhavigatena (mr)
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā.  
But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Yehi manussā āgataṁ bhikkhuṁ na manasi karonti, tatra bhikkhussa evaṁ hoti:  
so people might not notice when a mendicant arrives. In that case the mendicant thinks:
‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti.  
‘Who on earth has turned this family against me? It seems they don’t like me any more.’
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.  
And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.  
When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī”ti.  
I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.” manussarāhasseyyakāni → manussarāhaseyyakāni (bj, sya-all, pts1ed) | saṁsaggaṁ → samaggaṁ (mr)

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, uttariṁ appaṭivijjhanto brahmalokūpago hoti.  
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t reach any higher, you’ll be reborn in a Brahmā realm.
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṁsā pāṭikaṅkhāti.  
You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Sabbe ca pāṇe manasānukampī,  
Compassionate for all creatures,
Mettassa cittassa subhāvitassa,  
These are not worth a sixteenth part

Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi:  
If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
anudisā anuviloketabbā hoti, sabbaṁ cetasā samannāharitvā nando anudisaṁ anuviloketi:  
If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  
Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  
In the evening, he continues to practice walking and sitting meditation.
rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā;  
In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  
In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.

Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.  
For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.  
For I say that bad conduct by way of body, speech, and mind should be mortified.
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi.
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi;  
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye.  
And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park.
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as Anuruddha was in private retreat this thought came to his mind:
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi.  
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs,
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi.  
You’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti.  
Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.”
Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti.  
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.  
With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. kattā → pavattā (mr) "
Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
It’s for a mendicant whose mind is secure, confident, settled, and decided regarding the cessation of proliferation.
Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi.  
Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park.
Manomayena kāyena,  
came to me in a mind-made body,

Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā āyasmantaṁ anuruddhaṁ etadavocuṁ:  
Then several deities of the Lovable Host went up to Venerable Anuruddha, bowed, stood to one side, and said to him:
“mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema.  
“Honorable Anuruddha, we are the deities called ‘Lovable’. We wield authority and control over three things.
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā”ti.  
We are the deities called ‘Lovable’. We wield authority and control over these three things.”
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned blue.
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned white.
Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhante, tā devatā maṁ etadavocuṁ:  
an8.46
‘mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema.  
an8.46
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā’ti.  
an8.46
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
an8.46
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
an8.46
Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti?  
“How many qualities do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the Lovable Host?”
“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  
“Anuruddha, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host.
Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṁ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.  
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṁvibhāgaratā.  
She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. muttacāgā → muttacāgī (sya-all) | payatapāṇinī → payatapāṇi (bj); payatapāṇī (sya-all, pts1ed, mr)
Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti.  
When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host.
Bhattu manāpaṁ carati,  
She’s lovable to her husband,
Manāpā nāma te devā,  
is reborn among the gods Manāpā nāma te → manāpakāyikā (si, mr) "

‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say:
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
an9.26
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—  
‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated by heart?
‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
The mind is well consolidated by heart when they know: ‘My mind is without greed.’
‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’
‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’
‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’
‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’
‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;  
and ideas come into the range of the mind they don’t occupy the mind.
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti.  
The mind remains unaffected. It is steady, imperturbable, observing disappearance.” "

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.  
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti.  
It’s when a mendicant’s heart is guarded by mindfulness.
Idha, bhikkhave, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.  
It’s when a mendicant’s mind is freed from greed, hate, and delusion.

‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.  
‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.  
It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies.
‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’
‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’
‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
Abhippamodayaṁ cittaṁ …pe…  
They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
samādahaṁ cittaṁ …pe…  
They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’
vimocayaṁ cittaṁ …pe…  
They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’

Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.  
They understand the minds of other beings and individuals, having comprehended them with their own mind.
Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti;  
They understand mind with greed as ‘mind with greed’,
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti;  
and mind without greed as ‘mind without greed’.
sadosaṁ vā cittaṁ …  
They understand mind with hate …
vītadosaṁ vā cittaṁ …  
mind without hate …
samohaṁ vā cittaṁ …  
mind with delusion …
vītamohaṁ vā cittaṁ …  
mind without delusion …
saṅkhittaṁ vā cittaṁ …  
constricted mind …
vikkhittaṁ vā cittaṁ …  
scattered mind …
mahaggataṁ vā cittaṁ …  
expansive mind …
amahaggataṁ vā cittaṁ …  
unexpansive mind …
sauttaraṁ vā cittaṁ …  
mind that is not supreme …
anuttaraṁ vā cittaṁ …  
mind that is supreme …
samāhitaṁ vā cittaṁ …  
mind immersed in samādhi …
asamāhitaṁ vā cittaṁ …  
mind not immersed in samādhi …
vimuttaṁ vā cittaṁ …  
freed mind …
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.  
They understand unfreed mind as ‘unfreed mind’.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.  
Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.  
Suppose there was a little baby boy playing in his own urine and feces.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,  
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.  
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.  
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.  
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  
They give up these five hindrances, corruptions of the heart that weaken wisdom.

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā.  
“Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttari appaṭivijjhanto brahmalokūpago hoti.  
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm.
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhā”ti.  
You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” "

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.  
“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.
‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.  
‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.  
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed)
‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.  
‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’
seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ  
This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. ciṅgulikaṁ → ciṅgulakaṁ (bj)
seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ  
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. hatthattharaṁ assattharaṁ rathattharaṁ → hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (pts1ed, mr)
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. (…) → (parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese) (sya-all, mr)
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.  
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.  
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.  
There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.  
Such was my heart’s wish, and then these creatures came to this state of existence.’ mama ca → mamañca (bj, sya-all, pts1ed)
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.  
There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.
‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,  
‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā  
But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.
Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.  
That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite.
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite.
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite.
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite.
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally.
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.  
It’s when some ascetic or brahmin is dull and stupid.
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:  
Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.
Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.  
There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty.
Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.  
But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’
Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati.  
Because the rapture and emotional excitement there are coarse.
Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati.  
Because the mental partaking of that as ‘blissful’ is said to be coarse.

Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?  
Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”
Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa makkhaliṁ gosālaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa ajitaṁ kesakambalaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa pakudhaṁ kaccāyanaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti.  
Hopefully in so doing your mind will find peace.”
idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.  
Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face. mukhullokako → mukhullokiko (sya-all, km, mr)
Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.  
For this King Ajātasattu is a human being, and so am I.
Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.  
Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.  
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako;  
dn2 deva, jāneyyāsi, yo te so puriso → yo te puriso (bj, pts1ed, mr)
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.  
dn2
‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?  
‘Bring that person to me! Let them once more be my bondservant, my worker’?”
Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.  
For this King Ajātasattu is a human being, and so am I.
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.  
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.  
dn2
Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.  
Well then, listen and apply your mind well, I will speak.”
Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ  
This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments.
Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ  
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.  
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti.  
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. So → puna caparaṁ mahārāja bhikkhu so (bj, mr)
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
4.3.3.2. Manomayiddhiñāṇa  
4.3.3.2. Mind-Made Body
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
4.3.3.5. Cetopariyañāṇa  
4.3.3.5. Comprehending the Minds of Others
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others.
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—  
They understand the minds of other beings and individuals, having comprehended them with their own mind.
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,  
They understand mind with greed as ‘mind with greed’,
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,  
and mind without greed as ‘mind without greed’.
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,  
They understand mind with hate …
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,  
mind without hate …
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,  
mind with delusion …
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,  
mind without delusion …
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,  
constricted mind …
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,  
scattered mind …
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,  
expansive mind …
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,  
unexpansive mind …
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,  
mind that is not supreme …
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,  
mind that is supreme …
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,  
immersed mind …
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,  
unimmersed mind …
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,  
freed mind …
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.  
They understand unfreed mind as ‘unfreed mind’.
evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others.
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—  
They understand the minds of other beings and individuals, having comprehended them with their own mind.
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,  

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,  

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,  

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,  

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,  

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,  

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,  

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,  

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,  

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,  

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,  

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,  

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,  

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,  

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,  

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.  
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ rathikāyapi vīthiṁ sañcarante → rathiyā vītisañcarantenapi (bj); rathiyāya vithiṁ sañcarantepi (sya-all); rathiyā vīthi sañcarantepi (pts1ed) "
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.  
dn2
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
dn2

Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane:  
Now at that time Pokkharasādi had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words: vedānaṁ → bedānaṁ (mr)
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.  
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā;  
But, dear Ambaṭṭha, I am the one who gives the hymns,
tvaṁ mantānaṁ paṭiggahetā”ti.  
and you are the one who receives them.”
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha.  
“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. āgaccheyyātha → āgaccheyyātho (bj, pts1ed) | manasi kareyyātha → manasi kareyyātho (bj, pts1ed)
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—  
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm—
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti;  
Whereas these days when people see goblins they recognize them as goblins,
evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.  
in those days they recognized goblins as ‘blackboys’.
‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.  
Ambaṭṭha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. mantavho → mantayavho (bj)
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?  
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?  
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?  
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?  
“And would the brahmins teach him the hymns or not?”
Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…  
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
Yadāpi tena manteti, tirodussantena manteti.  
When he consults, he does so behind a curtain.
idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya.  
Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot.
Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya:  
Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation:
Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti?  
Though he spoke the king’s words and gave the king’s advice,
“Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu:  
“In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yamataggi → yamataggī (sya-all); yamadaggi (mr)
‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.  
You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible.
ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,  
did those ancient brahmin seers—
Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”

Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…  
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…  
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…  
Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…  
While he is residing in a village or town, non-human entities do not harass them. …
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi:  
But as he reached the far side of the forest, this thought came to mind,
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer.
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti.  
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
dn4
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti.  
dn4
Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.  
“If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi:  
Then the Buddha, knowing what Soṇadaṇḍa was thinking, thought,
“vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena.  
“This brahmin Soṇadaṇḍa is worried by his own thoughts.
‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati.  
dn4
Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti.  
I can definitely satisfy his mind with my answer.”
ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;  
He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;  
dn4
Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma.  
We could leave the hymns out of the four factors.
Kiñhi mantā karissanti?  
For what do the hymns matter?
Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.  
You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”
‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.  
Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.  
‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.  
I’m not condemning appearance, hymns, or birth.”
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo.  
Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Ahamassa mante vācetā.  
And I am the one who teaches him the hymns.
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti?  
But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his birth?
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”
ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti …pe…  
They project and extend the mind toward knowledge and vision …

Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…  
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…  
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…  
Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…  
While he is residing in a village or town, non-human entities do not harass them. …
“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as King Mahāvijita was in private retreat this thought came to his mind:
‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
‘Just now, brahmin, as I was in private retreat this thought came to mind,
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti;  
Then the people, occupied with their own work, will not harass the realm.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.  
When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi.  
dn5
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṁsu.  
dn5
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti.  
Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open.
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;  
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.
Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.  
But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi  
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
dn5
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.  
dn5
No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…  
dn5
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.  
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.  
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …  
They project and extend the mind toward knowledge and vision …

Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
‘Tena hāvuso, suṇātha sādhukaṁ manasi karotha bhāsissāmī’ti.  
‘Well then, reverends, listen and apply your mind well, I will speak.’
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …  
They project and extend the mind toward knowledge and vision …

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.  
“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.  
‘Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;  
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.  
Why don’t I neither make a choice nor form an intention?’
So na ceva ceteti, na ca abhisaṅkharoti.  
They neither make a choice nor form an intention.
“cetayamānassa me pāpiyo, acetayamānassa me seyyo.  
“Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;  
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.  
Why don’t I neither make a choice nor form an intention?”
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.  
Those perceptions cease in them, and other coarser perceptions don’t arise.
“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.  
“Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.  
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.  
So long as that mind-made self remains, still some perceptions arise in a person and others cease.
2. Cittahatthisāriputtapoṭṭhapādavatthu  
2. On Citta Hatthisāriputta
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.  
a substantial reincarnation, a mind-made reincarnation, and a formless reincarnation.
Katamo manomayo attapaṭilābho?  
What is a mind-made reincarnation?
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.  
It has form, mind-made, complete in all its various parts, not deficient in any faculty.
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:  

‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?  
‘But reverends, what is that mind-made reincarnation?’ We’d answer like this,
‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.  
‘This is that mind-made reincarnation.’
katamo pana so, āvuso, manomayo attapaṭilābho …pe…  

Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:  
When the Buddha had spoken, Citta Hatthisāriputta said,
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
“Sir, while in a substantial reincarnation, are the mind-made and formless reincarnations fictitious,
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;  
While in a mind-made reincarnation, are the substantial and formless reincarnations fictitious,
manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.  
and only the mind-made reincarnation real?
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;  
While in a formless reincarnation, are the substantial and mind-made reincarnations fictitious,
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;  
“While in a substantial reincarnation, it’s not referred to as a mind-made or formless reincarnation,
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;  
While in a mind-made reincarnation, it’s not referred to as a substantial or formless reincarnation,
manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.  
only as a mind-made reincarnation.
Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  
While in a formless reincarnation, it’s not referred to as a substantial or mind-made reincarnation,
Sace taṁ, citta, evaṁ puccheyyuṁ:  
Citta, suppose they were to ask you,
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?  
How would you answer?”
“Sace pana taṁ, citta, evaṁ puccheyyuṁ:  
“But Citta, suppose they were to ask you,
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?  
How would you answer?”
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.  
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…  

yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  

Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.  
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…  
In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…  

yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;  

Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.  
These are the world’s usages, terms, expressions, and descriptions, which the Realized One uses without misapprehending them.”
2.3. Cittahatthisāriputtaupasampadā  
2.3. The Ordination of Citta Hatthisāriputta
Citto pana hatthisāriputto bhagavantaṁ etadavoca:  
But Citta Hatthisāriputta said to the Buddha,
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.  
And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.  
Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.  
And Venerable Citta Hatthisāriputta became one of the perfected. "

Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.  
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
When they know an idea with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti.  
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.  
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.  
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.  
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.  
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;  
They sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  

“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe…  

āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe….  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others.
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,  
They understand
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,  
mind with greed as ‘mind with greed’,
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,  
and mind without greed as ‘mind without greed’.
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,  
They understand mind with hate …
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,  
mind without hate …
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,  
mind with delusion …
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,  
mind without delusion …
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,  
constricted mind …
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,  
scattered mind …
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,  
expansive mind …
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,  
unexpansive mind …
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,  
mind that is not supreme …
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,  
mind that is supreme …
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,  
immersed mind …
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,  
unimmersed mind …
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,  
freed mind …
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.  
They understand unfreed mind as ‘unfreed mind’.
yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.  

So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,  

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…  

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.  

So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti.  
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.  

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.  

Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati;  
Please direct a mendicant to perform a superhuman demonstration of psychic power.
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.  
‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’”
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati;  
Please direct a mendicant to perform a superhuman demonstration of psychic power.
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.  
dn11
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati.  
dn11
Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:  
It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:  
Then someone with faith and confidence sees that mendicant revealing another person’s thoughts.
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
dn11
Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:  
I saw him myself, revealing the thoughts of another person!’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.  
dn11
tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:  
Using that a mendicant can reveal another person’s thoughts.’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.  
dn11
‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…  
They project and extend the mind toward knowledge and vision …
Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:  
Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought,
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi.  
Then that mendicant attained a state of immersion such that a path to the gods appeared.
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi.  
Then that mendicant attained a state of immersion such that a path to Brahmā appeared.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.  
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasākaṭa.
Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.  
He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—  
Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included
“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.  
“Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
“Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.  
“Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. samihitaṁ → samūhitaṁ (bj); samīhitaṁ (sya-all)
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:  
and not even the ancient seers
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:  
dn13
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:  
dn13
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu—  
dn13
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.  
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.  
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti?  
Is the village of Manasākaṭa nearby?”
“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti.  
“Yes it is.”
idhassa puriso manasākaṭe jātasaṁvaddho.  
Suppose a person was born and raised in Manasākaṭa.
Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ.  
And as soon as they left the town some people asked them for the road to Manasākaṭa.
Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?  
Would they be slow or hesitant to answer?”
“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.  
Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
“Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā.  
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm.
“Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”
tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.  
In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.
Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe…  
Furthermore, a mendicant meditates spreading a heart full of compassion …
muditāsahagatena cetasā …pe…  
They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.  
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

“Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.  
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four gods approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother. catuddisaṁ → cātuddisaṁ (sya-all, km)
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā.  
It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.
Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.  
He was dear and beloved by many people,
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ;  
like a blue water lily, or a pink or white lotus.
evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.  
dn14
Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as he was in private retreat this thought came to his mind,
Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,
tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.  
Meditating like this his mind was soon freed from defilements by not grasping.
Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya.  
So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi:  
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought,
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.  
‘Alas! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ namati → nami (sya-all, km, mr); namissati (?)
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā’ti.  
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi:  
Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:
Dhammaṁ paṇītaṁ manujesu brahme’ti.  
the sophisticated, sublime Dhamma among humans.’
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
Being taught like this their minds were soon freed from defilements by not grasping.
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
Being taught like this their minds were soon freed from defilements by not grasping.
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
dn14
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
As the Buddha Vipassī was in private retreat this thought came to his mind,
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.  
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
‘idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
dn14
Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.  
dn14
Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
As I was in private retreat this thought came to mind,