Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati.  
When this happens, sometimes a mother can find her child, and a child can find their mother.

Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā  
They are mindful, able to remember and recollect what was said and done long ago.

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. evaṁsmīti → evamasmīti (bj); evasmīti (sya-all, km, pts1ed) | apihaṁ → apiha (bj, pts1ed); api (sya-all, km) | apihaṁ → api (bj, sya-all, km, pts1ed) | apihaṁ → api (bj, sya-all, km, pts1ed) | apihaṁ → api (bj, sya-all, km, pts1ed) "
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti.  
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti.  
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’
‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ → aphassitaṁ vā dhammaṁ vimuttiyā phassissāmi phassitaṁ (bj, pts1ed) "

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” "

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  
It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.

catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;  
Their mind is firmly established in the four kinds of mindfulness meditation. suppatiṭṭhitacitto → supaṭṭhitacitto (bj, sya-all); supatiṭṭhitacitto (pts1ed); sūpaṭṭhitacitto (mr)

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” "

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti.  
For at that time the fatigue from walking and from eating has not faded away.
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  
For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day.
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”

Indriyasaṁvare, bhikkhave, sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ …pe…  
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …

Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise.

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo,  
for mindfulness and alertness …

Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.  
It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.

Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise.

Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro;  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti …pe…  
In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. …

Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.

Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:

Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ.  
“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
Evamevaṁ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ;  
In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ.  
When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro.  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
Indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ.  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ;  
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
hirottappe sati hirottappasampannassa upanisasampanno hoti …pe…  
When there is conscience and prudence …

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ;  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ;  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā,  
an10.17

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. …
Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā,  
an10.50

Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:

‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?  
Как же, великий царь, монах наделен способностью самосознания и вдумчивостью?
Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.  
Таким, великий царь, бывает монах, наделенный способностью самосознания и вдумчивостью.

Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti?  
Как же, юноша, монах наделен способностью самосознания и вдумчивостью?
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.  
Таким, юноша, бывает монах, наделенный способностью самосознания и вдумчивостью.

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
„Что [вначале] существует, когда есть старость и смерть, что причина старости и смерти“?
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
„Существует рождение — есть старость, и смерть, рождение — причина старости и смерти“.
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?  
„Что существует, когда есть рождение, что причина рождения“?
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.  
„Существует становление — есть и рождение, становление — причина рождения“.
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?  
„Что существует, когда есть становление, что причина становления“?
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.  
„Существует стремление — есть и становление, стремление — причина становления“.
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
„Что существует, когда есть стремление, что причина стремления“?
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
„Существует жажда — есть и стремление, жажда — причина стремления“.
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?  
„Что существует, когда есть жажда, что причина жажды“?
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.  
„Существует ощущение — есть и жажда, ощущение — причина жажды“.
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?  
„Что существует, когда есть ощущение, что причина ощущения“?
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.  
„Существует соприкосновение — есть и ощущение, соприкосновение — причина ощущения“.
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?  
„Что существует, когда есть соприкосновение, что причина соприкосновения“?
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.  
„Существует шесть оснований [чувственного восприятия] — есть и соприкосновение, шесть оснований [чувственного восприятия] — причина соприкосновения“.
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?  
„Что существует, когда есть шесть оснований [чувственного восприятия], что причина шести оснований [чувственного восприятия]“?
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  
„Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“.
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
„Что существует, когда есть имя и форма, что причина имени и формы“?
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
„Существует сознание — есть имя и форма, сознание — причина имени и формы“.
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?  
„Что существует, когда есть сознание, что причина сознания“?
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  
„Существует имя и форма — есть и сознание, имя и форма — причина сознания“.

kismiṁ sati issāmacchariyaṁ hoti;  
какова причина, в чьем присутствии бывают зависть и жадность,
piyāppiye sati issāmacchariyaṁ hoti,  
в присутствии любимого и нелюбимого бывают зависть и жадность,
kismiṁ sati piyāppiyaṁ hoti;  
в чьем присутствии бывает любимое и нелюбимое,
chande sati piyāppiyaṁ hoti;  
в присутствии желания бывает любимое и нелюбимое,
kismiṁ sati chando hoti;  
в чьем присутствии бывает желание,
vitakke sati chando hoti;  
в присутствии озабоченности бывает желание,
kismiṁ sati vitakko hoti;  
в чьем присутствии бывает озабоченность,
papañcasaññāsaṅkhāya sati vitakko hoti;  
в присутствии препятствия ослепления бывает озабоченность,

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘чувство существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘ум существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
Вот, монахи, монах, существующий внутренний аспект пробуждения памятование познаёт, как ‘существует мой внутренний аспект пробуждения памятование‘, либо не существующий внутренний аспект пробуждения памятование познаёт, как ‘не существует мой внутренний аспект пробуждения памятование‘, и как невозникший аспект пробуждения памятование становится возникшим и это познаёт, и как возникший аспект пробуждения памятование становится развитым и совершенным и это познаёт.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
Он горячо желает способности самосознания и рассудительности и в будущем не лишается стремления к способности самосознания и рассудительности.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей ясностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.  
Когда же, друзья, монах способен к самосознанию … вспоминает давно сделанное, давно сказанное,

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
Он горячо желает способности самосознания и рассудительности и в будущем не лишается стремления к способности самосознания и рассудительности.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей способностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.
Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей ясностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— 
“When this exists, that is; due to the arising of this, that arises. That is:

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,  
“When this exists, that is; due to the arising of this, that arises.

passaddhiyā sati nati na hoti.  
When there is tranquility there’s no inclination.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность6. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это чувство» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть этот ум», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
Вот, когда в нём наличествует осознанность как фактор просветления, монах понимает: «Во мне [в данный момент] есть осознанность как фактор просветления». Если в нём нет осознанности как фактора просветления, он понимает: «Во мне [в данный момент] нет осознанности как фактора просветления». Он также понимает как происходит возникновение невозникшей осознанности как фактора просветления, и как возникшая осознанность как фактор просветления достигает осуществления посредством развития.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:  
[Это] подобно тому, как в последний месяц жаркого сезона, когда все зерновые принесли в деревню, пастух охраняет своих коров, сидя у подножья дерева или на открытом месте, поскольку ему нужно следить только за тем,

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— 
«Когда это существует, возникает то; с возникновением этого, возникает и то».

Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Он наделён осознанностью. Он обладает высочайшей осознанностью и сноровкой [в этом].

‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…  
",
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…  
Вне зависимости от того, есть ли одно из этих воззрений– [всё равно] есть рождение, есть старение, есть смерть, есть печаль, стенание, боль, грусть и отчаяние, уничтожение которых я предписываю здесь и сейчас, ",

Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.  
Потому что когда есть болезнь, есть потребность в лекарстве, а когда болезни нет, то и нет потребности в лекарстве». ",

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",

Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Kathañcānanda, sativinayo hoti?  
And how is there removal by accurate recollection?
Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— 
That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is,

Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti:  
When they have mindfulness and situational awareness, the Realized One guides them further:

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.  
Каждый раз, монахи, когда монах пребывает в созерцании тела как тела, будучи старательным, бдительным, осознанным, устраняя алчность и грусть к миру – в этом случае неослабевающая осознанность утверждается в монахе. ", asammuṭṭhā → appamuṭṭhā (cck); appammuṭṭhā (sya1ed, sya2ed, km)
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность». Он развивает его, и благодаря развитию он осуществляется в нём. ",
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.  
умственных феноменов как умственных феноменов, будучи старательным, бдительным, осознанным, устраняя алчность и грусть в отношении мира, то в этом случае неослабевающая осознанность утверждается в этом монахе... ",
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность»… ",

passaddhiyā sati nati na hoti.  
When there is tranquility there’s no inclination.

yā tathābhūtassa sati sāssa hoti sammāsati;  
their mindfulness is right mindfulness,
yā tathābhūtassa sati sāssa hoti sammāsati;  
mn149

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
‘When what exists is there old age and death? What is a condition for old age and death?’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?  
‘When what exists is there rebirth? What is a condition for rebirth?’
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.  
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?  
‘When what exists is there continued existence? What is a condition for continued existence?’
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.  
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
‘When what exists is there grasping? What is a condition for grasping?’
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
‘When craving exists there’s grasping. Craving is a condition for grasping.’
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?  
‘When what exists is there craving? What is a condition for craving?’
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.  
‘When feeling exists there’s craving. Feeling is a condition for craving.’
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?  
‘When what exists is there feeling? What is a condition for feeling?’
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.  
‘When contact exists there’s feeling. Contact is a condition for feeling.’
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?  
‘When what exists is there contact? What is a condition for contact?’
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.  
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?  
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
‘When what exists are there name and form? What is a condition for name and form?’
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?  
‘When what exists is there consciousness? What is a condition for consciousness?’
‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.  
‘When choices exist there’s consciousness. Choices are a condition for consciousness.’

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
‘When what exists is there old age and death? What is a condition for old age and death?’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘kimhi nu kho sati jāti hoti …pe…  
‘When what exists is there rebirth? …

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  
When this exists, that is; due to the arising of this, that arises.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
When this exists, that is; due to the arising of this, that arises.

Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;  
Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.

‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Natiyā sati āgatigati hoti.  
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.  
When there is coming and going, there is passing away and reappearing.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Natiyā sati āgatigati hoti.  
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.  
When there is coming and going, there is passing away and reappearing.

‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti;  
‘When this exists, that is; when this doesn’t exist, that is not.

kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?  
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?  
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  
‘When this exists, that is; due to the arising of this, that arises. imasmiṁ sati idaṁ hoti … → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya
saṅkhāresu sati viññāṇaṁ hoti;  
When choices exist consciousness comes to be.
viññāṇe sati nāmarūpaṁ hoti;  
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṁ hoti;  
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;  
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;  
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;  
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;  
When craving exists grasping comes to be.
upādāne sati bhavo hoti;  
When grasping exists continued existence comes to be.
bhave sati jāti hoti;  
When continued existence exists rebirth comes to be.

‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?  
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?  
When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  
‘When this exists, that is; due to the arising of this, that arises.
saṅkhāresu sati viññāṇaṁ hoti;  
When choices exist consciousness comes to be.
viññāṇe sati nāmarūpaṁ hoti;  
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṁ hoti;  
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;  
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;  
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;  
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;  
When craving exists grasping comes to be.
upādāne sati bhavo hoti;  
When grasping exists continued existence comes to be.
bhave sati jāti hoti;  
When continued existence exists rebirth comes to be.

Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.  
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?  
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
bhave sati jāti hoti, bhave asati jāti na hotī’ti.  
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
‘When what exists is there old age and death? What is a condition for old age and death?’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘kimhi nu kho sati jāti hoti …pe…  
‘When what exists is there rebirth? …
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?  
‘When what exists is there consciousness? What is a condition for consciousness?’
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’

Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.  
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?  
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.  
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’

Nandiyā sati sārāgo hoti;  
When there’s relishing there’s lust.
sārāge sati saṁyogo hoti.  
When there’s lust there is yoking.
Nandiyā sati sārāgo hoti;  
When there’s relishing there’s lust.
sārāge sati saṁyogo hoti.  
When there’s lust there is yoking.

Passaddhiyā sati nati na hoti.  
When there’s tranquility there’s no inclination.

“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?  
“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe…  
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.  
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.

“Hatthesu, bhikkhave, sati ādānanikkhepanaṁ hoti;  
“Mendicants, when there are hands, there’s picking up and putting down.
pādesu sati abhikkamapaṭikkamo hoti;  
When there are feet, there’s coming and going.
pabbesu sati samiñjanapasāraṇaṁ hoti;  
When there are joints, there’s contracting and extending.
kucchismiṁ sati jighacchā pipāsā hoti.  
When there’s a belly, there’s hunger and thirst.

Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti;  
At such a time, a mendicant has activated the awakening factor of mindfulness;

Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.  
If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains.
Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.  
If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains.

Satisambojjhaṅgassa ratanassa pātubhāvo hoti …pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti.  
The treasures of the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.  
That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti.  
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines.
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline.
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines.

“Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
“Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.
Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ padesaṁ bhāvitattā sekho hoti.  
“Reverends, a trainee is someone who has partly developed the four kinds of mindfulness meditation.

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ samattaṁ bhāvitattā asekho hoti.  
“Reverends, an adept is someone who has completely developed the four kinds of mindfulness meditation.

evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  
In the same way, a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.
Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?  
And how does a mendicant who develops the four kinds of mindfulness meditation slant, slope, and incline to extinguishment?
Evaṁ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṁ.  
That’s how a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.”

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— 
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.  
their mindfulness is established and lucid. upaṭṭhitāssa → upaṭṭhitā tassa (bj); upaṭṭhitassa (sya-all); upaṭṭhitasati (pts1ed); upaṭṭhitassati (mr) "
Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it.
upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.  
their mindfulness is established and lucid.
Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— 
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. …
satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
sn54.13

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.  
sn54.16
satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
sn54.16
dhammesu dhammānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.  
sn54.16
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— 
sn54.16
satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti—satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati …pe….  
sn54.16

iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.