Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.   
When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.”
Mettaṁ, bhikkhave, cetovimuttiṁ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti.   
When you apply the mind rationally on the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind.
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti.   
When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.” "
  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind.
Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.   
When you apply the mind rationally, skillful qualities arise and unskillful qualities decline.”

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind.
Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti.   
When you apply the mind rationally, the awakening factors arise, or, if they’ve already arisen, they’re fully developed.”

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pamādo.   
“Mendicants, I do not see a single thing that is so very harmful as negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appamādo.   
“Mendicants, I do not see a single thing that is so very beneficial as diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ.   
“Mendicants, I do not see a single thing that is so very harmful as laziness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho.   
“Mendicants, I do not see a single thing that is so very beneficial as arousing energy.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā.   
“Mendicants, I do not see a single thing that is so very harmful as having many wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, appicchatā.   
“Mendicants, I do not see a single thing that is so very beneficial as having few wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asantuṭṭhitā.   
“Mendicants, I do not see a single thing that is so very harmful as lack of contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, santuṭṭhitā.   
“Mendicants, I do not see a single thing that is so very beneficial as contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.   
“Mendicants, I do not see a single thing that is so very harmful as irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, yoniso manasikāro.   
“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind.
Yonisomanasikāro, bhikkhave, mahato atthāya saṁvattatī”ti.   
Rational application of mind is very beneficial.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, asampajaññaṁ.   
“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, sampajaññaṁ.   
“Mendicants, I do not see a single thing that is so very beneficial as situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, pāpamittatā.   
“Mendicants, I do not see a single thing that is so very harmful as bad friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, kalyāṇamittatā.   
“Mendicants, I do not see a single thing that is so very beneficial as good friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that is so very harmful as pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that is so very beneficial as pursuing good habits and not bad habits.

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … dvādasamaṁ.   
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, pamādo.   
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, appamādo.   
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ.   
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho.   
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits.

“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavatteti yathayidaṁ, bhikkhave, sāriputto.   
“Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind.
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti.   
When you apply the mind rationally, right view arises, and once arisen it grows.”
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   
“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   
“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.

“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso.   
“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic.
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ apuññaṁ pasavanti.   
“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all make much bad karma. samādapeti → samādāpeti (?) "
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ puññaṁ pasavanti.   
“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all make much merit.
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati.   
“Mendicants, in a poorly explained teaching and training an energetic person lives in suffering.
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati.   
“Mendicants, in a well explained teaching and training a lazy person lives in suffering.
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṁ viharati.   
“Mendicants, in a poorly explained teaching and training a lazy person lives happily.
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṁ viharati.   
“Mendicants, in a well explained teaching and training an energetic person lives happily.

… Evamevaṁ kho, bhikkhave, appakā te sattā ye saṁviggā yoniso padahanti;   
… so too the sentient beings who, being inspired, strive effectively are few,
atha kho eteva sattā bahutarā ye saṁviggā yoniso na padahanti.   
while those who, even though inspired, don’t strive effectively are many.

“Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattati.   
“One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom.
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattatī”ti.   
This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”

Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.   
It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.

Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti.   
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti.   
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti.   
One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Yo ca abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti.   
One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him.
Yo ca neyyatthaṁ suttantaṁ nītattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ neyyattho suttantoti dīpeti.   
One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation.
Yo ca neyyatthaṁ suttantaṁ neyyattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ nītattho suttantoti dīpeti.   
One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit.
Yo rāgo so pahīyati.   
Greed is given up.

Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.   
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.” paṭikatañcā”ti → patikatañca atikatañcāti (bj, pts1ed)
“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?   
“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.   
“There is, brahmin.”
“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?   
“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.   
He who has gone beyond the insistence on sensual desire and the insistence on views.
Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   
If a youth, young, black-haired, blessed with youth, in the prime of life,

Yo ca anāgataṁ bhāraṁ vahati, yo ca āgataṁ bhāraṁ na vahati.   
One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass.
Yo ca anāgataṁ bhāraṁ na vahati, yo ca āgataṁ bhāraṁ vahati.   
One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass.
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.   
One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.   
One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī.   
One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense.
Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī.   
One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense.
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.   
One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching.
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.   
One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching.
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.   
One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.   
One who perceives what is not the training as not the training, and one who perceives what is the training as the training.
Yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati.   
One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be.
Yo ca na kukkuccāyitabbaṁ na kukkuccāyati, yo ca kukkuccāyitabbaṁ kukkuccāyati.   
One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be.
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.   
One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.   
One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī.   
One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense.
Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī.   
One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense.
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.   
One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching.
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.   
One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching.
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.   
One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.   
One who perceives what is not the training as not the training, and one who perceives what is the training as the training.

Yo ca pubbakārī, yo ca kataññū katavedī.   
One who takes the initiative, and one who is grateful and thankful.
Yo ca laddhaṁ laddhaṁ nikkhipati, yo ca laddhaṁ laddhaṁ vissajjeti.   
One who continually hoards wealth, and one who continually wastes wealth.
Yo ca laddhaṁ laddhaṁ na nikkhipati, yo ca laddhaṁ laddhaṁ na vissajjeti.   
One who does not continually hoard wealth, and one who does not continually waste wealth.
Parato ca ghoso, yoniso ca manasikāro.   
The words of another and rational application of mind.

Ayoniso pañhaṁ kattā hoti, ayoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti.   
They ask a question irrationally. They answer a question irrationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they disagree with it.
Yoniso pañhaṁ kattā hoti, yoniso pañhaṁ vissajjetā hoti, parassa kho pana yoniso pañhaṁ vissajjitaṁ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti.   
They ask a question rationally. They answer a question rationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they agree with it.

“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṁ cakkaṁ vattetī”ti.   
“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.”

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   
“Mendicants, when a mendicant has three things their practice is guaranteed, and they have laid the groundwork for ending the defilements. apaṇṇakapaṭipadaṁ → apaṇṇakataṁ paṭipadaṁ (bj, pts1ed)
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:   
It’s when a mendicant reflects rationally on the food that they eat:
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.   
When a mendicant has these three things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” "

Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.   
Of these three people, I believe the person freed by faith to be finest. yvāyaṁ → yoyaṁ (mr)
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.   
In some cases, a person who is freed by faith is practicing for perfection, while the personal witness and the one attained to view are once-returners or non-returners. svāssa → svāyaṁ (sya-all, km, pts1ed); soyaṁ (mr) | svāssa → svāyaṁ (sya-all, km, pts1ed); soyaṁ (mr) | sopassa → soyaṁ (mr) "
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.   
In some cases, a personal witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.   
In some cases, one attained to view is practicing for perfection, while the one freed by faith and the personal witness are once-returners or non-returners.

Yo na limpati kāmesu,   
Sensual pleasures slip off them, limpati → lippati (sya-all, km, pts1ed, mr) "

tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe…   
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … sajotibhūtāya → sañjotibhūtāya (sya-all, km)
Samantā yojanasataṁ,   
The heat forever radiates

yopissa mādiso naro’ti.   
as well as on the fortnightly special displays.’ yopissa → yopassa (bj, sya-all, km, pts1ed)
Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   
But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say: tassa kho etaṁ, bhikkhave, bhikkhuno → tassa kho etaṁ bhikkhuno (sya-all); tassa kho evaṁ bhikkhave bhikkhuno (mr) "
yopissa mādiso naro’ti.   
as well as on the fortnightly special displays.’

yopissa mādiso naro’ti.   
as well as on the fortnightly special displays.’
Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   
But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
yopissa mādiso naro’ti.   
as well as on the fortnightly special displays.’

Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.   
Reflecting like this, I entirely gave up the vanity of youth.
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.   
Reflecting like this, I entirely gave up the vanity of health.
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti.   
Reflecting like this, I entirely gave up the vanity of life.
Yobbanamado, ārogyamado, jīvitamado.   
The vanity of youth, of health, and of life.
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   
Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind.
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattati.   
Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.
Ārogye yobbanasmiñca,   
I mastered all vanities—

Yo santaṁ attani pāpaṁ,   
while you disguise
Yo ca phusī jātikkhayaṁ padhānavā;   
one who strives reaches the end of rebirth.

Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.   
When the teacher understands the meaning and the teaching.
Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.   
When the audience understands the meaning and the teaching.
Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca.   
When both the teacher and the audience understand the meaning and the teaching.

Yo dhammaṁ deseti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.   
When the teacher understands the meaning and the teaching.
Yo dhammaṁ suṇāti so atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.   
When the audience understands the meaning and the teaching.
Yo ceva dhammaṁ deseti yo ca dhammaṁ suṇāti ubho atthappaṭisaṁvedino ca honti dhammappaṭisaṁvedino ca.   
When both the teacher and the audience understand the meaning and the teaching.

Evaṁ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.   
But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.
Yodha kāyena saṁyamo,   
The restraint practiced here—

Evaṁ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.   
But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.
Yodha kāyena saṁyamo,   
The restraint practiced here—

Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko.   
Anyone who prevents another from giving makes an obstacle and a barrier for three people.
Yo kho, vaccha, paraṁ dānaṁ dadantaṁ vāreti so imesaṁ tiṇṇaṁ antarāyakaro hoti, tiṇṇaṁ pāripanthiko.   
Anyone who prevents another from giving makes an obstacle and a barrier for these three people.
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṁ vā sarāvadhovanaṁ vā chaḍḍeti:   
‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking, thālidhovanaṁ → thālakadhovanaṁ (mr)

Pubbenivāsaṁ yo vedī,   
Who knows their past lives,

Yo sīlabbatasampanno,   
One who is perfect in precepts and observances,
Pubbenivāsaṁ yo vedī,   
who knows their past lives,

Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ.   
Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. gotama, yo ceva yajati → yo ceva yaññaṁ yajati (sya-all, km) | puññappaṭipadaṁ → puññapaṭipadaṁ (bj, sya-all, pts1ed)
Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti.   
But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”
idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti.   
is experienced only by the one who performs it, occurring only to them. yova → yo ca (sya-all, km, pts1ed, mr) | sova → so ca (sya-all, km, pts1ed, mr) | yova → yo ca (sya-all, km, pts1ed, mr) | tasseva → tassa ceva (sya-all, km, pts1ed)
Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti.   
is also experienced only by the one who performs it, occurring only to them.
“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?   
“But Master Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Master Gotama?”

“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo?   
“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? yo → etthantare pāṭho si potthake, mayā (sya-all, km, pts1ed)
“Yo kho maṁ, paribbājakā, evaṁ vadeyya:   
“Wanderers, someone might say to me: paribbājakā → paribbājako (mr)
Yo kho maṁ, paribbājakā, evaṁ vadeyya:   
Wanderers, someone might say to me:
Yo kho maṁ, paribbājakā, evaṁ vadeyya:   
Wanderers, someone might say to me:

Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato 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 abyāpajjhena pharitvā viharati.   
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. 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. Sa kho so → yo kho (mr) | patissato → sato (mr)

Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.   
When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up.
Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.   
When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up.
‘“Yonisomanasikāro”tissa vacanīyaṁ.   
You should say: ‘Rational application of mind.
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.   
When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.

‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi;   
‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east.
ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi;   
Don’t hurt any living creatures more than a hundred leagues away to the west.
ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi;   
Don’t hurt any living creatures more than a hundred leagues away to the north.
ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti.   
Don’t hurt any living creatures more than a hundred leagues away to the south.’
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—   
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km); pahūtamahāsattaratanānaṁ (pts1ed) | issariyādhipaccaṁ → issarādhipaccaṁ (pts1ed)

Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti.   
If anyone didn’t agree with him, their head would explode!” "

Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.   
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

“Yo, bhikkhave, evaṁ vadeyya:   
“Mendicants, suppose you say: Yo → yo kho (sya-all, km); yo ca kho (mr)
Yo ca kho, bhikkhave, evaṁ vadeyya:   
Suppose you say:
Yo, bhikkhave, evaṁ vadeyya:   
Mendicants, suppose you say:
Yo ca kho, bhikkhave, evaṁ vadeyya:   
Suppose you say:

Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti.   
Removing and giving up desire and greed for the world: this is its escape.’ loke nissaraṇan’ti → lokanissaraṇaṁ (aṭṭha.)

“Lokassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo loke assādo tadajjhagamaṁ.   
“Mendicants, I went in search of the world’s gratification, and I found it.
Lokassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo loke ādīnavo tadajjhagamaṁ.   
I went in search of the world’s drawbacks, and I found them.

Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.   
This lust in the heart is what I call a fetter.
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.   
an3.112
Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo.   
an3.112

Yo ca abrahmacārī brahmacāripaṭiñño,   
Someone who is unchaste, but claims to be celibate;
yo ca suddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti,   
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure; amūlakena → abhūtena (mr) "
yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.   
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

14. Yodhājīvavagga   
14. A Warrior
Yodhājīvasutta   
A Warrior
“Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.   
“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.   
He’s a long-distance shooter, a marksman, one who shatters large objects.
Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.   
A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior

14. Yodhājīvavagga   
14. A Warrior
Yodhājīvavaggo cuddasamo.   
an3.145
Yodho parisamittañca,   
an3.145

Paṭipadāya yojayeti. "   

Yo nindiyaṁ pasaṁsati,   
When you praise someone worthy of criticism,
Taṁ vā nindati yo pasaṁsiyo;   
or criticize someone worthy of praise,
Yo akkhesu dhanaparājayo;   
if all you lose is your money
Yo sugatesu manaṁ padosaye.   
is to hate the holy ones.

yo micchā paṭipajjati;   
by their mother or father,
yo sammā paṭipajjati;   
by their mother and father,

Yo ve kilesāni pahāya pañca,   
Someone who’s given up five corruptions,

Yo hoti viyatto ca visārado ca,   
Whoever is competent and assured, viyatto → byatto (sya-all, km); vyatto (pts1ed)
Upāsako ca yo saddho,   
an4.7 a faithful layman,

Yo dhammacakkaṁ abhibhuyya kevalī,   
He rolls forth the Wheel of Dhamma as a consummate one, kevalī → kevalaṁ (sya-all); kevaliṁ (pts1ed); kevalo (mr) "

Yogasutta   
Yokes
“Cattārome, bhikkhave, yogā.   
“Mendicants, there are these four yokes.
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. appajānato → nappajānato (sya-all, km, mr) | kāmanandī → kāmanandi (bj, sya-all, km) | kāmasneho → kāmasineho (bj, sya-all)
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside.
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. diṭṭhijjhosānaṁ → diṭṭhiajjhosānaṁ (bj, pts1ed)
Ime kho, bhikkhave, cattāro yogā.   
These are the four yokes.
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside.
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside.
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti.   
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views don’t linger on inside.
visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati.   
These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’.
te ve yogātigā munī”ti.   
truly those sages have slipped their yoke.”

Yo vitakkaṁ vitakketi,   
if you think a bad thought
Yo ca caraṁ vā tiṭṭhaṁ vā,   
But one who, whether standing or walking,

yo dhammaṁ ativattati;   
out of favoritism, hostility, cowardice, or stupidity,

yo dhammaṁ nātivattati;   
out of favoritism, hostility, cowardice, and stupidity,

yo dhammaṁ ativattati;   
out of favoritism, hostility, cowardice, or stupidity,
yo dhammaṁ nātivattati;   
out of favoritism, hostility, cowardice, and stupidity,

‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.   
‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’ yvāyaṁ → yopāyaṁ (bj, sya-all, km, pts1ed)
Yo cetarahi sambuddho,   
and the Buddha at present—
Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ.   
Then, knowing the request of Brahmā and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. yvāyaṁ → yopāyaṁ (sabbattha) "

Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   
Now suppose you’re a youth, young, black-haired, blessed with youth, in the prime of life.
Yo uddhatena cittena,   
The creature with a restless mind
Yo ca sīlena sampanno,   
But one accomplished in ethics,

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

Yo kho, paribbājakā, evaṁ vadeyya:   
Wanderers, if someone should say:
Yo kho, paribbājakā, evaṁ vadeyya:   
If someone should say:
Yo kho, paribbājakā, evaṁ vadeyya:   
If someone should say:
Yo kho, paribbājakā, evaṁ vadeyya:   
If someone should say:
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.   
If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuke and criticism on four legitimate grounds in the present life.
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.   
If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuke and criticism on four legitimate grounds in the present life.

Yo vedi sabbasattānaṁ,   
He discovered release from the snare of death

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:   
It’s when a mendicant reflects rationally on the food that they eat:
yogakkhemassa pattiyā.   
for the sake of finding sanctuary from the yoke.

Yo ca tesaṁ tattha tattha,   
A mendicant who knows each of these, tesaṁ → nesaṁ (bj, sya-all, km)

Te yogayuttā mārassa,   
Yoked by Māra’s yoke, these people

Yo saññatānaṁ paradattabhojinaṁ,   
Carefully giving food at the right time,

Yo saññatānaṁ paradattabhojinaṁ,   
an4.59

Yo hi bhikkhu idhātāpī,   
Any mendicant who keenly applies these hi → yehi (bj, sya-all, pts1ed) "

yo hoti seṭṭhasammato;   
when the one deemed chief
yo hoti seṭṭhasammato;   
when the one deemed chief

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   
“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.   
When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” "

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   
“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.   
When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” "

Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
To start with, a bad person speaks ill of another even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a bad person doesn’t speak well of another even when asked, let alone when not asked.
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a bad person doesn’t speak ill of themselves even when asked, let alone when not asked.
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a bad person speaks well of themselves even when not asked, let alone when asked.
Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
To start with, a good person doesn’t speak ill of another even when asked, let alone when not asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a good person speaks well of another even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a good person speaks ill of themselves even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a good person doesn’t speak well of themselves even when asked, let alone when not asked.

Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.   
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” "

anuttaraṁ yogakkhemaṁ patthayamāno viharati.   
who lives aspiring to the supreme sanctuary from the yoke.
evamevaṁ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṁ yogakkhemaṁ patthayamāno viharati.   
In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke.

Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṁ yogakkhemaṁ patthayamāno viharati.   
It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke.

Tatra, bhikkhave, yvāyaṁ puggalo lābhī hoti ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.   
As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo.   
As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.   
As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. uttari → uttariṁ (bj, sya-all, km, pts1ed) "

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.   
As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

Api ca yo purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, na taṁ tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññanti.   
But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.

Saṁviggo yoniso padahati.   
and strive effectively.
Saṁviggo yoniso padahati.   
and strive effectively.
Saṁviggo yoniso padahati.   
and strive effectively.
Saṁviggo yoniso padahati.   
and strive effectively.

Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ābhassarānaṁ devānaṁ sahabyataṁ upapajjati.   
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. ābhassarānaṁ → sya-all potthakesu pana karuṇādayo tayo vihārā ābhassarā-subhakiṇhā-vehapphalāhi visuṁ visuṁ yojetvā paripuṇṇameva "

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:   
“Reverends, any monk or nun who sees four things inside themselves should conclude:
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:   
Any monk or nun who sees these four things inside themselves should conclude:
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:   
Any monk or nun who sees four things inside themselves should conclude:
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ:   
Any monk or nun who sees these four things inside themselves should conclude:

Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti:   
Take a mendicant who reflects rationally on the food that they eat:
Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.   
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” "

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.   
“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths. arahattappattiṁ → arahattapattiṁ (pts1ed); arahattappattaṁ (mr) "
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti.   
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.   
I will answer. Our teacher is present, he who is so very skilled in our teachings.
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.   
an4.172
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.   
an4.172
Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo”ti.   
I will answer. Our teacher is present, he who is so very skilled in our teachings.” "

19. Brāhmaṇavagga   
19. Brahmins Brāhmaṇavagga → yodhājīvavaggo (sya-all); yodhajīvavagga (pts1ed) "
Yodhājīvasutta   
A Warrior
“Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.   
“Mendicants, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.   
He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.   
A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

‘yo koci diṭṭhaṁ bhāsati—   
There’s nothing wrong with talking about what you’ve seen, saying:
yo koci sutaṁ bhāsati—   
There’s nothing wrong with talking about what you’ve heard, saying:
yo koci mutaṁ bhāsati—   
There’s nothing wrong with talking about what you’ve thought, saying:
yo koci viññātaṁ bhāsati—   
There’s nothing wrong with talking about what you’ve known, saying:

‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti.   
‘All those liable to death are frightened and terrified of death.’”

‘yo koci parūpārambhaṁ vatteti, parūpārambhaṁ vattento sabbo so na upapādeti.   
‘Whoever goes on complaining about others without giving any reasons na upapādeti → na uppādeti (sya-all, pts1ed, mr)

Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.   
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag. tathārūpāyaṁ, bhikkhave, parisā → etthantare pāṭho si, sya-all, km, pts1ed potthakesu "
Yodhā pāṭibhogasutaṁ,   
an4.190

Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.   
They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.   
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.   
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.
Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ.   
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.

Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.   
From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream.

Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti;   
Suppose there was a warrior who knew lots of fancy archery tricks.
Seyyathāpi, sāḷha, yodhājīvo dūrepātī;   
Just as a warrior is a long-distance shooter,
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī;   
Just as a warrior is a marksman,
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā;   
Just as a warrior shatters large objects,

‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.   
‘These others like the person I like.’
‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.   
‘These others dislike the person I like.’
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.   
‘These others dislike the person I dislike.’
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.   
‘These others like the person I dislike.’
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.   
At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.   
At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo,   
A time comes when a mendicant realizes 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.
yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.   
At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—   
Associating with good people, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—   
Associating with good people, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati;   
Someone who is liable to grow old, knowing the drawback in what grows old, searches for the unaging supreme sanctuary from the yoke, extinguishment.
attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati;   
Someone who is liable to get sick, knowing the drawback in what gets sick, searches for the sickness-free supreme sanctuary from the yoke, extinguishment.
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati;   
Someone who is liable to die, knowing the drawback in what dies, searches for the deathless supreme sanctuary from the yoke, extinguishment.
attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.   
Someone whose nature is defiled, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment.

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṁ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.   
“Mendicants, any monk or nun who resigns the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life. diṭṭheva → diṭṭhe ceva (bj); dittheva (pts1ed) | vādānupātā → vādānuvādā (pts1ed)
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṁ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.   
Any monk or nun who resigns the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṁsā ṭhānā āgacchanti.   
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life. assumukho → assumukhopi (sya-all, pts1ed) | pāsaṁsā ṭhānā → pāsaṁsaṁ ṭhānaṁ (sya-all) "
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṁsā ṭhānā āgacchantī”ti.   
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.” "

Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā.   
Because a youth can get sensual pleasures of this kind or that. Labbhā → labbhā hi (sya-all)

“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.
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.
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. …
Idaṁ, bhikkhave, tatiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino …pe… yogakkhemaṁ anupāpuṇāti.   
This is the third opportunity for freedom. …
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. …
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.” "

Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.   
Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.

Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.   
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.   
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.

“yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—   
“As a god, the one who was a giver would surpass the other in five respects:
Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.   
As a god, the one who was a giver would surpass the other in these five respects.”
“yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—   
“As a human being, the one who was a giver would surpass the other in five respects:
Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.   
As a human being, the one who was a giver would surpass the other in these five respects.”
“yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—   
“As a renunciate, the one who was a giver would surpass the other in five respects.
Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.   
As a renunciate, the one who was a giver would surpass the other in these five respects.”

‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti.   
‘We will know what work our husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ abbhantaro → abbhantare (mr) | paccaṁsena → paccayaṁsena (si, sya-all, km); paccayaṁ senāsanaṁ paccattaṁsena (mr) | saṁvibhajissāmā’ti → vibhajissāmāti (bj, sya-all, km, pts1ed)
Yo naṁ bharati sabbadā,   
She’d never look down on her husband,

Diṭṭhe dhamme ca yo attho,   
the benefit in this life, Diṭṭhe dhamme ca → diṭṭheva dhamme (bj) "
yo cattho samparāyiko;   
and in lives to come.

Yo ujjubhūtesu dadāti chandasā;   
enthusiastically giving clothing, bedding, ujjubhūtesu → ujubhūtesu (sya-all, km, pts1ed)
Yo aggadāyī varadāyī,   
A person who gives the foremost,
seṭṭhadāyī ca yo naro;   
the excellent, the best:

“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.   
“Well then, my good Piyaka, harness the finest chariots.”
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca:   
“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king:

Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   
Firstly, a mendicant is a youth, young, black-haired, blessed with youth, in the prime of life.

Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ.   
Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. evaṁ → yaṁ evaṁ (bj)
Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ.   
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.

Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   
There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.   
Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it.
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.   
Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it.
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.   
Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it.
Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   
There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.   
Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it.
Ārogye yobbanasmiñca,   
I mastered all vanities—

“Saddhāya sīlena ca yo pavaḍḍhati,   
He who grows in faith and ethics, ca yo pavaḍḍhati → yodha vaḍḍhati (bj) "

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—   
“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: pañca dhamme → ime pañca dhamme (mr) | bhāveti, pañca dhamme → ime pañca dhamme (mr)
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—   
Any monk or nun who develops and cultivates these five qualities can expect one of two results:

8. Yodhājīvavagga   
8. Warriors Yodhājīvavagga → anāgatabhayavaggo (bj)

8. Yodhājīvavagga   
8. Warriors

8. Yodhājīvavagga   
8. Warriors

8. Yodhājīvavagga   
8. Warriors

8. Yodhājīvavagga   
8. Warriors
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ.   
“Mendicants, these five warriors are found in the world.
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ.   
Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that. Evarūpopi → evarūpo (bj)
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the first warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ;   
Furthermore, one warrior can prevail over a cloud of dust,
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the second warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ;   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the third warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the fourth warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ.   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.   
These are the five warriors found in the world.
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu.   
In the same way, these five people similar to warriors are found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;   
I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the first person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ;   
I say that this person is like the warrior who can prevail over a cloud of dust,
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the second person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ;   
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest,
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the third person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati;   
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the fourth person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati;   
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. ussāraṇaṁ → ussādanaṁ (bj, pts1ed) "
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.   
These five people similar to warriors are found among the monks.” "

8. Yodhājīvavagga   
8. Warriors
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ.   
“Mendicants, these five warriors are found in the world.
Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the first warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the second warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the third warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the fourth warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.   
Some warriors are like that.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.   
This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.   
These are the five warriors found in the world.
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu.   
In the same way, these five people similar to warriors are found among the monks. pañcime → pañca (bj)
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.   
I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the first person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.   
I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that.
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the second person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.   
I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the third person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
I say that this person is like the warrior who recovers from his injuries while in the care of his relatives.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the fourth person similar to a warrior found among the monks.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle.
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.   
This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.   
These five people similar to warriors are found among the monks.” "

8. Yodhājīvavagga   
8. Warriors

8. Yodhājīvavagga   
8. Warriors
‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   
‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life.

8. Yodhājīvavagga   
8. Warriors

8. Yodhājīvavagga   
8. Warriors
Yodhājīvavaggo tatiyo.   
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Yodhājīvā ca dve vuttā,   
"

‘Mā me yoggapatho nassā’ti.   
Thinking: ‘May I not lose my way.’

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—   
“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results:
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—   
Any monk or nun who develops and cultivates these five qualities can expect one of two results:

“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṁ cakkaṁ vattetī”ti.   
“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” Yopi so → yopi kho (bj, sya-all, pts1ed)

Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, avikkhittacitto dhammaṁ suṇāti, ekaggacitto yoniso ca manasi karoti.   
They don’t disparage the talk, the speaker, or themselves. They listen with unscattered and unified mind. They apply the mind rationally.

Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya;   
Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. niggaṇhitvā → niggahetvā (bj, sya-all, pts1ed) | pattharitvā → vitthāretvā (bj, pts1ed) | paripātetvā → paripāṭetvā (bj); paripācetvā (pts1ed)

Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so pañcahi ṭhānehi, etesaṁ vā aññatarena.   
There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons.
Yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṁ vā aññatarena.   
Whoever asks a question of another, does so for one or other of these five reasons.

“Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṁ brahmānaṁ passati, idaṁ dassanānaṁ aggaṁ.   
“Reverend, there is this Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight.
Yo taṁ saddaṁ suṇāti, idaṁ savanānaṁ aggaṁ.   
When you hear that, it’s the best sound.

Yo pāṇamatipāteti,   
Take anyone in this world
yo naro anuyuñjati.   
alcohol and liquor.
Yo pāṇaṁ nātipāteti,   
A person in the world doesn’t kill living creatures,
yo naro nānuyuñjati.   
alcohol and liquor.

Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.   
You’d really have to be on the same level to judge his lucidity of wisdom.”

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.   
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa pañca ādīnavā pāṭikaṅkhā.   
“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.   
A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.” "

“Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā.   
“Mendicants, a mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks.
Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.   
A mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.” "

‘yo kho myāyaṁ puggalo piyo manāpo so saṅghena ukkhitto’ti.   
‘This person dear and beloved to me has been suspended by the Saṅgha.’
‘yo kho myāyaṁ puggalo piyo manāpo so saṅghena ante nisīdāpito’ti.   
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‘yo kho myāyaṁ puggalo piyo manāpo so kālaṅkato’ti.   
‘This person dear and beloved to me has passed away.’

Yodhājīvañca aṭṭhamaṁ;   
an5.308-1152

“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti?   
“Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?”
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati.   
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation.
Yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato’ti.   
Among people full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti.   
When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.”

Yo papañcamanuyutto,   
A beast who likes to proliferate,
yogakkhemaṁ anuttaraṁ.   
the supreme sanctuary from the yoke.
Yo ca papañcaṁ hitvāna,   
But one who gives up proliferation,
yogakkhemaṁ anuttaran”ti.   
the supreme sanctuary from the yoke.” "

Yo papañcamanuyutto,   
A beast who likes to proliferate,
yogakkhemaṁ anuttaraṁ.   
the supreme sanctuary from the yoke.
Yo ca papañcaṁ hitvāna,   
But one who gives up proliferation,
yogakkhemaṁ anuttaran”ti.   
the supreme sanctuary from the yoke.” "

“yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
“As to the mendicants who develop mindfulness of death by wishing cāyaṁ → yvāyaṁ (pts1ed, mr)
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
an6.19 cāyaṁ → yopāyaṁ (mr)
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
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Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
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Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
But as to the mendicants who develop mindfulness of death by wishing khvāyaṁ → yopāyaṁ (mr) "
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti:   
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Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. sokaparidevānaṁ → sokapariddavānaṁ (bj) | atthaṅgamāya → atthagamāya (bj)
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. …
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. …
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. …
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. …
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.   
The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. …

Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.   
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.   
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,   
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,   
There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can.

Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti.   
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti.   
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’

Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.   
I, or someone like me, may pass judgment on people.
yo vā panassa mādiso.   
I, or someone like me, may pass judgment on people.
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.   
I, or someone like me, may pass judgment on people.

Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti.   
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm. evaṅkaṭukaṁ → evaṁdukkhaṁ (sya-all, km, mr)
Yonimaññataraṁ gantvā,   
goes to one of the animal realms,

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti:   
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
“yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti:   
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:

“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti?   
“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?”
“Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti.   
“There is, brahmin.”
“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti?   
“So what is it?”
“Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko.   
“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
Evamevaṁ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko.   
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
evamevaṁ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ yo ca attho samparāyiko.   
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
Ayaṁ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti.   
This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.”

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.   
Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?   
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?”
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.   
“They would indeed.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.   
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
yo naro paribhāsati;   
free of desire, immersed in samādhi;
Yo cekaṁ diṭṭhisampannaṁ,   
But one who insults
Yo naro paribhāsati;   
an6.54 a mendicant disciple of the Buddha;
Yo ca rakkhati attānaṁ,   
But if you protect yourself,

“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—   
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things.

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.   
Take a mendicant who, reflecting rationally, lives restraining the eye faculty.
Paṭisaṅkhā yoniso sotindriya …pe…   
Reflecting rationally, they live restraining the ear faculty …
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati:   
Take a mendicant who, reflecting rationally, makes use of robes:
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati:   
Reflecting rationally, they make use of almsfood:
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati:   
Reflecting rationally, they make use of lodgings:
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevati:   
Reflecting rationally, they make use of medicines and supplies for the sick:
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ, yathārūpe anāsane nisinnaṁ, yathārūpe agocare carantaṁ, yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.   
Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti,   
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual,
paṭisaṅkhā yoniso uppannaṁ byāpādavitakkaṁ …   
malicious,
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,   
Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …   
investigation of principles,

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that that ox will never again invade the crops?”
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that now dust will never appear at this crossroad again?” na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr)
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that now food will never appeal to this person again?”
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that now waves will never appear in this lake again?”
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”

‘Yo ubhonte viditvāna,   
‘The thoughtful one who has known both ends,
‘Yo ubhonte viditvāna,   
‘The sage has known both ends,

Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.   
I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo.   
Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya.   
“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.   
When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.” "

Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.   
It’s when a mendicant is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further. uttari ca → uttariñca (bj, pts1ed) | patāreti → pakaroti (mr) "

Yoniso vicine dhammaṁ,   
They should examine the teaching rationally,

Yoniso vicine dhammaṁ,   
They should examine the teaching rationally,

‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṁ āpajjati.   
‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. pana saṅghe therā → kho saṅghattherā (mr) | te → na te (mr) | attanā tesu yogaṁ → attanā voyogaṁ (bj, sya2ed); attanā vo yogaṁ (cck, sya1ed) "
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṁ āpajjati.   
‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves.

Yo hāpeti upāsako;   
those who are evolved
yo karoti upāsako.   
serves them first.
Yo na hāpeti upāsako;   
those who are evolved
yo karoti upāsako.   
serves the Buddhist community first.

Yo hāpeti upāsako;   
those who are evolved
yo karoti upāsako.   
serves them first.
Yo na hāpeti upāsako;   
those who are evolved
yo karoti upāsako.   
serves the Buddhist community first.

“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, ‘niddaso bhikkhū’ti alaṁvacanāyā”ti.   
“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, niddaso bhikkhūti alaṁvacanāyā’ti.   
an7.42

“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, ‘niddaso bhikkhū’ti alaṁvacanāyā”ti.   
“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, niddaso bhikkhūti alaṁvacanāyā’ti.   
an7.43

“Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan”ti.   
“Good, my dear! Then may my recital of the teaching be my offering to you as my guest.”
‘Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan’ti.   
‘Good, my dear! Then may my recital of the teaching be my offering to you as my guest.’

‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ anukampantā anukampissanti.   
“Why would the perfected ones first show compassion for the person who is faithless, stingy, miserly, and abusive? kintaṁ → kinti (mr) "
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṁyeva arahanto paṭhamaṁ anukampantā anukampeyyuṁ”.   
They’d show compassion first for the faithful donor who loves charity.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamissanti.   
an7.57
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṁyeva arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ”.   
“They’d first approach the faithful donor who loves charity.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhissanti.   
an7.57
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇheyyuṁ”.   
“They’d receive alms first from the faithful donor who loves charity.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ dhammaṁ desentā desessanti.   
an7.57
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṁ dhammaṁ desentā deseyyuṁ”.   
“They’d first teach the Dhamma to the faithful donor who loves charity.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa kalyāṇo kittisaddo abbhuggacchissati.   
an7.57
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”.   
“The faithful donor who loves charity would get a good reputation.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so yaṁyadeva parisaṁ upasaṅkamissati, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamissati amaṅkubhūto.   
“How could the person who is faithless, stingy, miserly, and abusive enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṁyadeva parisaṁ upasaṅkameyya, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkameyya amaṅkubhūto”.   
The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?   
an7.57
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.   
“Why would the person who is faithless, stingy, miserly, and abusive be reborn in a good place, a heavenly realm?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.   
The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto.   
When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust.

Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti;   
When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues.
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti.   
Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn.
‘na kho metaṁ patirūpaṁ yohaṁ sāvakānaṁ samasamagatiyo assaṁ abhisamparāyaṁ, yannūnāhaṁ uttari mettaṁ bhāveyyan’ti.   
‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’ uttari mettaṁ → uttariṁ mettaṁ (sya1ed, sya2ed, pts1ed); uttari maggaṁ (mr)

‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti.   
‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya.   
they would not be called ‘one who knows the right time’.
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati.   
they are called ‘one who knows the right time’.

Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati,   
When the Shady Orchid Tree of the Gods of the Thirty-Three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues.

Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo.   
A mendicant who disrespects the Teacher disrespects the teaching.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.   
A mendicant who disrespects the Teacher and the teaching disrespects the Saṅgha.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.   
A mendicant who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.   
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects immersion.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamādepi so agāravo.   
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, and immersion disrespects diligence.
Yo so, bhante, bhikkhu satthari agāravo …pe… appamāde agāravo paṭisanthārepi so agāravo.   
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….   
It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …
Yo so, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo.   
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….   
It’s quite possible for a mendicant who respects the Teacher to respect teaching. …
Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṁ sagāravo appamāde sagāravo paṭisanthārepi so sagāravoti.   
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamādepi so agāravo.   
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Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthārepi so agāravo.   
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….   
It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …
Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo.   
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….   
It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. …
Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravoti.   
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?   
If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?”
“Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.   
“They would indeed.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.   
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.

Etarahi, bhikkhave, yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo.   
For these days a long life is a hundred years or a little more.

yojetvāna visuṁ visuṁ;   
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Yo ca mettaṁ bhāvayati,   
A mindful one who develops
Yo na hanti na ghāteti,   
Don’t kill or cause others to kill,

Yo nu kho, devānaminda, taṁ mahājanakāyaṁ upasaṅkamitvā evaṁ puccheyya:   
If someone were to go to that crowd and ask them

Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti:   
Nanda reflects rationally on the food he eats:

Tamenaṁ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṁ visodheti, anto suvisodhitaṁ visodhetvā udapānapanāḷiṁ yojeti.   
He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well.

Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?   
Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”

Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.   
Then Sīha’s determination to go and see the Buddha died down. gamiyābhisaṅkhāro → gamikābhisaṅkhāro (si)
Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.   
Then for a second time Sīha’s determination to go and see the Buddha died down.

Yo ve na byathati patvā,   
They don’t tremble when arriving na byathati → navedhati (bj); na byādhati (sya-all, pts1ed)

Puna caparaṁ, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.   
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. timi timiṅgalo timirapiṅgalo → timi timiṅgalā timirapiṅgalā (bj); timitimiṅgalā timiramiṅgalā (sya-all, pts1ed); timi timiṅgalo timitimiṅgalo (…)
Yampi, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā …pe… tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā;   
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evamevaṁ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.   
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;   
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Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā;   
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.

Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā.   
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā;   
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seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā;   
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.

Yoni kho tyāyaṁ, hatthaka, mahatiṁ parisaṁ saṅgahetuṁ.   
This is the right way to bring together a large congregation.