Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ nuppajjati uppannañca uddhaccakukkuccaṁ pahīyatī”ti.  
When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatha.  
You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—  
“Mendicants, when you hide your misdeeds, you can expect one of two destinies:
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—  
When you don’t hide your misdeeds, you can expect one of two destinies:

Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.  
You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.  
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them. pahūtarattaratanāya → pahūtasattaratanāya (bj, sya-all, km, pts1ed)
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.  
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Sacittavodānañca na ca kiñci loke upādiyati.  
Cleaning your own mind, and not grasping at anything in the world.

‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi.  
‘I can, Your Majesty,’ replied the chariot-maker.
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti.  
‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetvā navaṁ cakkayugaṁ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṁ sacetanaṁ etadavoca:  
Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king,
‘idaṁ te, deva, navaṁ cakkayugaṁ niṭṭhitan’ti.  
‘Your Majesty, these are your two new wheels, finished.’
‘Atthesaṁ, deva, nānākaraṇaṁ.  
‘But, Your Majesty, there is a difference.
‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā.  
‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub.
Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā.  
The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.

Attabyābādhasutta  
Hurting Yourself
“Tayome, bhikkhave, dhammā attabyābādhāyapi saṁvattanti, parabyābādhāyapi saṁvattanti, ubhayabyābādhāyapi saṁvattanti.  
“These three things, mendicants, lead to hurting yourself, hurting others, and hurting both.
Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṁvattanti, parabyābādhāyapi saṁvattanti, ubhayabyābādhāyapi saṁvattanti.  
These are three things that lead to hurting yourself, hurting others, and hurting both.
Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṁvattanti, na parabyābādhāyapi saṁvattanti, na ubhayabyābādhāyapi saṁvattanti.  
These three things, mendicants, don’t lead to hurting yourself, hurting others, or hurting both.
Ime kho, bhikkhave, tayo dhammā nevattabyābādhāyapi saṁvattanti, na parabyābādhāyapi saṁvattanti, na ubhayabyābādhāyapi saṁvattantī”ti.  
These are three things that don’t lead to hurting yourself, hurting others, or hurting both.” "

‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṁ anuppadehī’ti.  
‘With this, friend shopkeeper, earn money to raise your wives and children, and pay us back from time to time.’ karitvā → haritvā (bj, sya-all, km)

Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements.

‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘Brahmā’ is a term for your parents.
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘First teachers’ is a term for your parents.
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘Worthy of offerings dedicated to the gods’ is a term for your parents.

‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī.  
‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.
Imassa devo daṇḍaṁ paṇetū’ti.  
May Your Majesty punish them!’
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.  
Indeed, they’ll definitely punish you to fit your negligence. tvaṁ → taṁ (sya-all, mr) | taṁ → te (mr)
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. Taṁ kho pana te etaṁ → taṁ kho panetaṁ (bj, sya-all, km, pts1ed) | pāpakammaṁ → pāpaṁ kammaṁ (bj)
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.  
Well, they’ll definitely punish you to fit your negligence.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.  
Well, they’ll definitely punish you to fit your negligence.
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.

Attā te purisa jānāti,  
You’ll know for yourself,
Kalyāṇaṁ vata bho sakkhi,  
When you witness your good self,
attānaṁ parigūhasi.  
your bad self inside yourself.
Tasmā hi attādhipateyyako ca,  
So with yourself in charge, live mindfully; attādhipateyyako ca → attādhipako sato care (bj, sya-all, km, pts1ed) "

Mātāpitūnaṁ, bhikkhave, upaṭṭhānaṁ paṇḍitapaññattaṁ sappurisapaññattaṁ.  
and taking care of your mother and father.

Ādittasmiṁ agārasmiṁ,  
When your house is on fire,

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.  
Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’ etha → etaṁ (mr)
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
‘evampi te mano, itthampi te mano, itipi te cittan’ti.  
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”
“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā;  
“Your words are clearly invasive and intrusive, brahmin.
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.  
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.  
how your faculties are so very clear, and the complexion of your skin is pure and bright.
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ.  
‘Your teaching does not lead someone who practices it to the complete ending of suffering, the goal for which it is taught.’ Then I’d carefully pursue, press, and grill them on that point.

Yadā tumhe, kālāmā, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe kālāmā attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, kālāmā, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, kālāmā, attanāva jāneyyātha—  
But when you know for yourselves:

Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.  
But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Yadā tumhe, sāḷhā, attanāva jāneyyātha—  
But when you know for yourselves:
Yadā tumhe, sāḷhā, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, sāḷhā, attanāva jāneyyātha—  
But when you know for yourselves:

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”

‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi—  
‘Please, good people, take off all your clothes and say: sabbacelāni → sabbaverāni (mr)

Na ceva nāma sadhammukkaṁsanā bhavissati, na ca paradhammāpasādanā.  
There’s no acclaiming your own teaching or disrespecting someone else’s,
Tumhākaṁ, bhante ānanda, dhammo svākkhāto.  
Your teaching is well explained.

“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:  
“For a long time, sir, I have understood your teaching like this:

“Tenahānanda, suṇāhi sādhukaṁ manasi karohi, bhāsissāmī”ti.  
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“kiṁ tuyhettha, āvuso ānanda, yadi te satthā evaṁmahiddhiko evaṁmahānubhāvo”ti?  
“What is it to you, Reverend Ānanda, if your teacher has such power and might?”

Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.  
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya.  
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya.  
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. …
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya.  
If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness.

Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti.  
In your heart you think about and consider things that stimulate desire and greed in the past, future, or present.
Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.  
your heart becomes dispassionate, and you see it with penetrating wisdom. Tadabhinivattetvā → tadabhinivajjetvā (bj, sya-all, km); tad abhinivaddhetvā (pts1ed) | abhinivijjhitvā → abhivirājetvā (bj, sya-all, km, pts1ed) | ativijjha → abhinivijjha (mr) "

Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.  
Please, sir, go at your convenience.”

Aguttaṁ cakkhusotasmiṁ,  
When your eyes and ears are unguarded,
indriyesu asaṁvutaṁ;  
and you’re not restrained in your sense faculties,

‘ahaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ volokemī’ti, idaṁ te mānasmiṁ.  
‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.
‘āraddhaṁ kho pana me vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti, idaṁ te uddhaccasmiṁ.  
‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness.
‘atha ca pana me nānupādāya āsavehi cittaṁ vimuccatī’ti, idaṁ te kukkuccasmiṁ.  
‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁharatū”ti.  
It would be good to give up these three things. Ignore them and apply your mind to the deathless.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Padakkhiṇāni katvāna,  
when your deeds have been worthy,
Arogā sukhitā hotha,  
May you and all your relatives

Vicināti mukhena so kaliṁ,  
you choose bad luck with your own mouth:
Yo akkhesu dhanaparājayo;  
if all you lose is your money
Sabbassāpi sahāpi attanā,  
and all you own, even yourself.

sīlato ca sutena ca.  
for your ethics and your learning.
Sīlato naṁ pasaṁsanti,  
they’ll praise your ethical conduct,
tassa sampajjate sutaṁ.  
since your learning has succeeded.
Sīlato naṁ garahanti,  
they’ll criticize your ethical conduct,
nāssa sampajjate sutaṁ.  
for your learning hasn’t succeeded.
sīlato ca sutena ca.  
for your ethics and your learning.

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā, aṇumattesu vajjesu bhayadassāvino samādāya sikkhatha sikkhāpadesu.  
“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

Nihīyati tassa yaso,  
your fame fades away,

Āpūrati tassa yaso,  
your fame swells,

Nihīyati tassa yaso,  
your fame fades away,
Āpūrati tassa yaso,  
your fame swells,

So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.  
But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial.
So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial.

“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā.  
“Your words are clearly invasive and intrusive, brahmin.

Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should.
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
Your fame and happiness fall to dust.
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti.  
When your heart is mastered by ill will …
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
Your fame and happiness fall to dust.

Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘Brahmā’ is a term for your parents. mātāpitūnaṁ → mātāpitunnaṁ (bj, pts1ed)
Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘First teachers’ is a term for your parents.
Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘Old deities’ is a term for your parents. Pubbadevatāti → pubbadevāti (bj, sya-all, km) "
Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  
‘Worthy of an offering dedicated to the gods’ is a term for your parents.

Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ attaguttiyā attarakkhāya attaparittāyāti.  
Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.  
They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up.

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. ādittasīso vā tasseva → tassa tasseva (bj, sya-all, km)

“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.  
“Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations.
‘Mā me rajanīyesu dhammesu cittaṁ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;  
‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind.

‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti.  
‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’

“ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda:  
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi:  
She bows with her head to your feet.’ And then say:
Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.  
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?  
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?” catunnaṁ paṭipadānaṁ → catassannaṁ paṭipadānaṁ (bj, sya-all, km, pts1ed) "

Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?  
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā.  
Your approach and articulation are excellent, and it’s a good question. ummaggo → ummaṅgo (sya-all, mr) | kalyāṇī → kalyāṇā (mr)
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā.  
Your approach and articulation are excellent, and it’s a good question. …
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā.  
Your approach and articulation are excellent, and it’s a good question. …
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā.  
Your approach and articulation are excellent, and it’s a good question. …

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.  
“Please, brahmin, go at your convenience.”

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 "

Yadā tumhe, bhaddiya, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, bhaddiya, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, bhaddiya, attanāva jāneyyātha:  
But when you know for yourselves:
Yadā tumhe, bhaddiya, attanāva jāneyyātha:  
But when you know for yourselves:
ahaṁ satthā bhavissāmī’”ti?  
and I will be your teacher’?”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.  
This, mendicants, is how you should rightly roar your lion’s roar.
evametaṁ, bhikkhave, sammā sīhanādaṁ nadathā”ti.  
This, mendicants, is how you should rightly roar your lion’s roar.” "

‘ayaṁ te, deva, coro āgucārī.  
‘Your Majesty, this is a bandit, a criminal.
Imassa devo daṇḍaṁ paṇetū’ti.  
May Your Majesty punish them!’
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’
Yena me āyasmanto attamanā honti taṁ karomī’ti.  
I submit to your pleasure.’
Yena me āyasmanto attamanā honti taṁ karomī’ti.  
I submit to your pleasure.’

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Kittiñca pappoti yaso ca vaḍḍhati;  
You get a good reputation, and your fame grows. yaso ca vaḍḍhati → yasobhivaḍḍhati (bj); yasassa vaḍḍhati (sya-all, km); yasaṁ pavaḍḍhati (mr)

Paccatthikā attamanā bhavanti.  
your enemies are encouraged.

“mallikā devī, deva, kālaṅkatā”ti.  
“Your Majesty, Queen Mallikā has passed away.” mallikā devī, deva → deva devī (sya-all, km, pts1ed) "

“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.  
“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.
Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.  
What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca:  
“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him,
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.  
Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”
Yassadāni devo kālaṁ maññatī”ti.  
Please, Your Majesty, go at your convenience.”
“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:
Yassadāni devo kālaṁ maññatī”ti.  
Please, Your Majesty, go at your convenience.”
Paccatthikā attamanā bhavanti.  
your enemies are encouraged.

yena daṭṭho na jīvati;  
whose bite would take your life.

“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.  
“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.
“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā.  
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.

māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti.  
Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’
māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti.  
Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’

appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;  
talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

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

‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti—iti pātimokkhasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’
‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti—iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.  
They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’

Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti.  
Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. Mātā → mātaraṁ (mr) | pitā → pitaraṁ (mr) | voropito → voropitā (mr) | arahaṁ → arahā (sya-all); arahantaṁ (mr) "

yassadāni kālaṁ maññathā”ti.  
Please go at your convenience.”

Paresaṁ, ānanda, dhammaṁ desentena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo.  
You should establish five things in yourself before teaching Dhamma to others.
Paresaṁ, ānanda, dhammaṁ desentena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo”ti.  
You should establish these five things in yourself before teaching Dhamma to others.” "

Ovada, sāriputta, sabrahmacārī;  
Sāriputta, you should advise your spiritual companions!
anusāsa, sāriputta, sabrahmacārī:  
You should instruct your spiritual companions!

Paṭibhātu āyasmantaṁyeva ānandan”ti.  
Why don’t you clarify this yourself?”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”

Paṭibhātu āyasmantaṁyeva ānandan”ti.  
Why don’t you clarify this yourself?”
“Tenahāvuso bhaddaji, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”

Sehi dārehi santuṭṭho,  
Content with your own partners,

“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe….  
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…  
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe….  
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…  
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe….  
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…  
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….  
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.  
then all your stress, weariness, and exhaustion die down.”

Assutaṁ suṇāti, sutaṁ pariyodāpeti, kaṅkhaṁ vitarati, diṭṭhiṁ ujuṁ karoti, cittamassa pasīdati.  
You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. vitarati → vihanati (sya-all, km, pts1ed, mr) "

Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti.  
It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. pariyonandhati → pariyonaddhati (sya-all, km, mr); pariyonaddhanti (pts1ed) "
Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti.  
It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you.

Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti:  
You relish the sound of your own voice. Others relish the sound of your voice. Householders complain:
‘yatheva mayaṁ gāyāma, evamevaṁ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati.  
‘These ascetics, followers of the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example.

Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
Most people find you unlikable and unlovable. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
Most people find you dear and lovable. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.

Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
Most people find you unlikable and unlovable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
Most people find you likable and lovable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.

Attāpi attānaṁ upavadati,  
You blame yourself.
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Attāpi attānaṁ na upavadati,  
You don’t blame yourself.

Appasannā nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa nappasīdati.  
You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. akataṁ → na kataṁ (sya-all, km, mr) "
Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati.  
You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear.

Acakkhusso, dubbaṇṇakaraṇo, dubbalakaraṇo, saṅgaṇikāpavaḍḍhano, tiracchānakathāpavattaniko hoti.  
It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk. saṅgaṇikāpavaḍḍhano → saṅgaṇikāpavaddhano (bj); saṅgaṇikārāmabandhano (mr) "

otiṇṇacittassetaṁ pāṭikaṅkhaṁ: ‘anabhirato vā brahmacariyaṁ carissati aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissati sikkhaṁ vā paccakkhāya hīnāyāvattissati’.  
When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life.

Bhoge nissāya attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati, puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.  
Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.

‘arahaggataṁ āyasmanto satiṁ upaṭṭhāpethā’ti;  
‘Establish your mindfulness, good sirs, in what is worthy.’

Attāpi attānaṁ upavadati;  
You blame yourself.
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Attāpi attānaṁ na upavadati;  
You don’t blame yourself.
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When your body breaks up, after death, you’re reborn in a good place, a heavenly realm.

Attāpi attānaṁ upavadati;  
You blame yourself.
Attāpi attānaṁ na upavadati;  
You don’t blame yourself.

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.  
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.  
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

datvā sakehi pāṇibhi;  
you give with your own hands.
yañño hoti mahapphalo.  
for both yourself and others.

Paṭibhātu āyasmantaṁyeva ānandan”ti.  
Why don’t you clarify this yourself?”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”

‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?  
‘Well, did you stand by your tree’s duty when the storm came?’
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.  
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?  
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
pubbeva upahaññati;  
you first hurt yourself.
Attānaṁ upahantvāna,  
Having hurt yourself,
Yo ca rakkhati attānaṁ,  
But if you protect yourself,
Tasmā rakkheyya attānaṁ,  
So you should protect yourself.

“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  
“Soṇa, as you were in private retreat didn’t this thought come to your mind:
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?  
“When your harp’s strings were tuned too tight, was it resonant and playable?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?  
“When your harp’s strings were tuned too slack, was it resonant and playable?”
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?  
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti.  
So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”
sammā cittaṁ vimuccati.  
your mind is rightly freed.

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“api nu te, gahapati, kule dānaṁ dīyatī”ti?  
“Householder, I wonder whether your family gives gifts?”
“Dujjānaṁ kho etaṁ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena, kāsikacandanaṁ paccanubhontena, mālāgandhavilepanaṁ dhārayantena, jātarūparajataṁ sādiyantena ime vā arahanto ime vā arahattamaggaṁ samāpannāti.  
“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
Saṅghe te dānaṁ dadato cittaṁ pasīdissati.  
Your mind will become bright and clear,
So tvaṁ pasannacitto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī”ti.  
and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Ānanda, listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:  
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.  
“Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.  
“Please, brahmin, go at your convenience.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha …pe…  
Listen and apply your mind well …

Taṁ suṇātha, sādhukaṁ manasi karotha …pe…  
Listen and apply your mind well …

Taṁ suṇātha, sādhukaṁ manasi karotha …pe…  
Listen and apply your mind well …

Taṁ suṇātha, sādhukaṁ manasi karotha …pe….  
Listen and apply your mind well …

Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati.  
They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss. guyhamassa → guyhassa (mr) | guyhamassa → guyhaṁ assa (bj); guyhassa (mr) | pariguhati → parigūhati (bj, sya-all); pariguyhati (pts1ed, mr) | khīṇena → khīṇe (mr)
Athopissa duruttāni,  
They put up with your harsh words,
guyhassa parigūhati;  
and keep your secrets for you.
saṁvijjantīdha puggale;  
these things are found is your friend. saṁvijjantīdha → saṁvijjantidha (pts1ed); saṁvijjanti ca (mr) "

saṁvijjantīdha puggale;  
these things are found is your friend.

Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṁ vuccati, brāhmaṇa, āhuneyyaggi.  
Your mother and father are called the fire of those worthy of offerings dedicated to the gods.
Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi.  
Your children, partners, bondservants, employees, and workers are called a householder’s fire.

Taṁ suṇātha …pe…  
Listen and apply your mind well, I will speak. …

“Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā”ti.  
“Sister, I am your brother Vessavaṇa, the great king.”
“Sādhu, bhagini, etañceva me hotu ātitheyyaṁ.  
‘Good, sister! And let this also be your offering to me as your guest.
Etañceva me bhavissati ātitheyyan”ti.  
Then that will also be your offering to me as your guest.” Etañceva → evañca (bj, sya-all); etañca (pts1ed)
‘Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā’ti.  
‘Sister, I am your brother Vessavaṇa, the great king.’
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṁ.  
‘Good, sister! And let this also be your offering to me as your guest.
Etañceva me bhavissati ātitheyyan’ti.  
Then that will also be your offering to me as your guest.’ Etañceva → etañca (bj, pts1ed); evañca (sya-all)

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“Tena hi, moggallāna, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Moggallāna, listen and apply your mind well, I will speak.”

‘itipi te na supaññattā sāvakānaṁ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṁ khayā …pe… sacchikatvā upasampajja viharantī’ti.  
‘For such and such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’
‘itipi te na anekasatā sāvakaparisā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī’ti.  
‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’

No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi.  
But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind.
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi.  
But what if that doesn’t work? Then pinch your ears and rub your limbs. āviñcheyyāsi → āviñjeyyāsi (bj); āvijeyyāsi (sya1ed, sya2ed, pts1ed)
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi.  
But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. anumajjitvā → paniñjitvā (mr)
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena.  
But what if that doesn’t work? Then walk mindfully, concentrating on the perception of continuity, your faculties directed inwards and your mind not scattered outside. pacchāpuresaññī → pacchāpure tathāsaññī (katthaci)

“Kiṁ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?  
“Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!”
“Tena hi, sujāte, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Sujātā, listen and apply your mind well, I will speak.”

katamaṁ nu kho varaṁ—yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṁseyya—sā chaviṁ chindeyya chaviṁ chetvā cammaṁ chindeyya cammaṁ chetvā maṁsaṁ chindeyya maṁsaṁ chetvā nhāruṁ chindeyya nhāruṁ chetvā aṭṭhiṁ chindeyya aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyyā”ti?  
Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?”
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyyā”ti.  
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.”
katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyyā”ti?  
Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?” daheyya → ḍaheyya (katthaci)
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyyā”ti.  
“Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”
‘attatthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṁ;  
Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence.

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”

“Kiṁ panidaṁ, bhante, āyasmato uttarassa sakaṁ paṭibhānaṁ, udāhu tassa bhagavato vacanaṁ arahato sammāsambuddhassā”ti?  
“Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?” panidaṁ → kiṁ pana (sya-all) | sakaṁ paṭibhānaṁ → sakaṁ paṭibhāṇaṁ (sya-all); sakapaṭibhānaṁ upādāya (mr)

“Anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.  
“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.  
“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

taṁ suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.  
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.

taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.  
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.

Tayidaṁ sammukhībhūtaṁ,  
If you find yourself in their presence, Tayidaṁ → tassidaṁ (bj, mr)
Khaṇātītā hi socanti,  
For if you miss your moment

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;  
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.
evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano;  
As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.
evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ;  
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child.
evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno;  
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. kadalimigapavarapaccattharaṇo → kādali … paccattharaṇo (bj)
evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ;  
As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child.
evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evaṁ ijjhanti sampadā.  
so that your own excellence will flourish.

“kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?  
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā—  
“Gotamī, if you accept eight principles of respect, that will be your ordination.
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.  
If you accept these eight principles of respect, that will be your ordination.”

Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ:  
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this:

“gaṇhāhi, ānanda, nisīdanaṁ.  
“Ānanda, get your sitting cloth.
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.  
“Go now, Ānanda, at your convenience.”
Etarahi, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.  
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha; bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”

“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.  
“Please, Meghiya, go at your convenience.”
Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.  
Please, Meghiya, go at your convenience.”

“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti.  
“Please, Sāriputta, go at your convenience.”
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṁ āpanno:  
“Sāriputta, one of your spiritual companions has made this complaint:
Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.  
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.  
However, I have spoken it in order to answer your question.” " Api ca mayā → api cāyaṁ (?) "

“Api nu te, gahapati, kule dānaṁ dīyatī”ti?  
“Householder, I wonder whether your family gives gifts?”

Taṁ suṇātha. (…)  
Listen and apply your mind well, I will speak. (…) → (sādhukaṁ manasikarotha bhāsissāmīti. evaṁ bhanteti kho te bhikkhū bhagavato paccassosuṁ bhagavā etadavoca.) (bj, pts1ed)

taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā.  
To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation.
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.  
To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.” "

Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro sammappadhānā bhāvetabbā.  
To give up these five weaknesses in your training you should develop the four right efforts.
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.  
To give up these five weaknesses in your training you should develop these four right efforts.” "

Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro iddhipādā bhāvetabbā.  
To give up these five weaknesses in your training you should develop the four bases of psychic power.
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro iddhipādā bhāvetabbā”ti.  
To give up these five weaknesses in your training you should develop these four bases of psychic power.” "

Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your mind is full of rapture you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati.  
It’s only natural that your body becomes tranquil when your mind is full of rapture.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your body is tranquil you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.  
It’s only natural to feel bliss when your body is tranquil.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your mind is immersed in samādhi you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.  
It’s only natural to truly know and see when your mind is immersed in samādhi.

taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
listen and apply your mind well, I will speak.”

“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi; vivarissati te bhagavā dvāran”ti.  
“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
“Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti?  
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.  
“Please, great king, go at your convenience.”

‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti, itissa bhavanti vattāro.  
‘Come on, venerable, train your own bodily behavior first.’
‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti, itissa bhavanti vattāro.  
‘Come on, venerable, train your own verbal behavior first.’
‘iṅgha tāva āyasmā sabrahmacārīsu mettaṁ cittaṁ upaṭṭhāpehī’ti, itissa bhavanti vattāro.  
‘Come on, venerable, establish your heart in love for your spiritual companions first.’

“Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasatha.  
“That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.
Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasathā”ti.  
It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.”

6. Sacittavagga  
6. Your Own Mind
Sacittasutta  
Your Own Mind
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

6. Sacittavagga  
6. Your Own Mind
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

6. Sacittavagga  
6. Your Own Mind
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

6. Sacittavagga  
6. Your Own Mind
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

6. Sacittavagga  
6. Your Own Mind
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Then listen and apply your mind well, I will speak.”
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.  
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

6. Sacittavagga  
6. Your Own Mind

6. Sacittavagga  
6. Your Own Mind

6. Sacittavagga  
6. Your Own Mind
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”

6. Sacittavagga  
6. Your Own Mind
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—  
When your minds are consolidated in these ten perceptions, you can expect one of two results:

6. Sacittavagga  
6. Your Own Mind
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti.  
Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ ḍāho → ḍaho (bj, sya-all, pts1ed) | nakhasā → rakhasā (bj, sya-all, pts1ed) | lohitaṁ pittaṁ → lohitapittaṁ (bj, pts1ed) "

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

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.  
“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.
‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti,  
‘Live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.
So līnacitto samāno abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ.  
When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances.
So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness.
So alīnacitto samāno bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ.  
When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances.

Vicināti mukhena so kaliṁ,  
you choose bad luck with your own mouth:
Yo akkhesu dhanaparājayo;  
if all you lose is your money
Sabbassāpi sahāpi attanā,  
and all you own, even yourself.
Vicināti mukhena so kaliṁ,  
you choose bad luck with your own mouth:
Yo akkhesu dhanaparājayo;  
if all you lose is your money
Sabbassāpi sahāpi attanā,  
and all you own, even yourself.

Kiṁdiṭṭhikasutta  
What Is Your View?
vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?  
tell us, householder, what is your view?”
Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?  
Tell us, householder, what is your view?”

“Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?  
“Is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?” evaṁdiṭṭhi → evaṁdiṭṭhiko (sya-all)
“Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?  
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
“Kiṁ nu kho, bho, antavā loko …pe…  
“Then is this your view: ‘The world is finite …’ …
“‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti—  
“When asked about all these points, you say that’s not your view.
“Ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?  
“What is the venerable’s name? And how are you known among your spiritual companions?”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha …pe….  
Listen and apply your mind well, I will speak. …

Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.  
Knowing these things, your practice should follow the good principles with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,  
Knowing these things, your practice should follow the good principles with good results.’

Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.  
Knowing these things, your practice should follow the good principles with good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,  
Knowing these things, your practice should follow the good principles with good results.’

Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.  
Knowing these things, your practice should follow the good principles with good results.”
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Then listen and apply your mind well, I will speak.”
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.  
Knowing these things, your practice should follow the good principles with good results.’

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.  
Knowing these things, your practice should follow the good principles with good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,  
Knowing these things, your practice should follow the good principles with good results.’

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito?  
“Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

Taṁ suṇātha …  
Listen and apply your mind well, I will speak. …

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito?  
“Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha …pe…  
Listen and apply your mind well, I will speak. …

Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.  
Knowing these things, your practice should follow the good principles with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,  
Knowing these things, your practice should follow the good principles with good results.’

Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.  
Knowing these things, your practice should follow the good principles with good results.”
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.  
Knowing these things, your practice should follow the good principles with good results.’
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, reverends, listen and apply your mind well, I will speak.”

Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.  
Knowing these things, your practice should follow the good principles with good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,  
Knowing these things, your practice should follow the good principles with good results.’

‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi;  
‘Please, good people, rising early you should stroke the earth from your bed. kālasseva → sakālasseva (sya-all) | uṭṭhahantova → uṭṭhahanto (sya-all); vuṭṭhahantova (pts1ed, mr)
no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti.  
If you don’t revere the sun with joined palms, immerse yourself in water three times, including the evening.’
“Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”
Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.  
When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.
Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti.  
Whether or not you immerse yourself in water three times, you’re still impure.
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.  
When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.
Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti.  
Whether or not you immerse yourself in water three times, you’re still pure.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”

Taṁ suṇātha …pe…  
Listen and apply your mind well, I will speak. …

Taṁ suṇātha …pe…  
Listen and apply your mind well, I will speak.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
Listen and apply your mind well, I will speak.”
Yaṁ karoti tena upapajjati.  
For your deeds determine your rebirth,
yaṁ karoti tena upapajjati.  
For your deeds determine your rebirth,
Yaṁ karoti tena upapajjati.  
For your deeds determine your rebirth,
Yaṁ karoti tena upapajjati.  
For your deeds determine your rebirth,

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, brahmin, listen and apply your mind well, I will speak.”

Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your mind is full of rapture you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati.  
It’s only natural that your body becomes tranquil when your mind is full of rapture.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your body is tranquil you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.  
It’s only natural to feel bliss when your body is tranquil.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your mind is immersed in samādhi you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.  
It’s only natural to truly know and see when your mind is immersed in samādhi.

yampi nissāya jhāyasī’”ti.  
the basis of your absorption.’”
yampi nissāya jhāyasī’”ti.  
the basis of your absorption.’” "

Puna caparaṁ tvaṁ, mahānāma, attano cāgaṁ anussareyyāsi:  
Furthermore, you should recollect your own generosity:

Imaṁ kho tvaṁ, mahānāma, buddhānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsi.  
You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while working, and while at home with your children.
attano sīlaṁ anussareyyāsi …pe…  
your own ethical conduct …
attano cāgaṁ anussareyyāsi …pe…  
your own generosity …
Imaṁ kho tvaṁ, mahānāma, devatānussatiṁ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṁ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṁ ajjhāvasantopi bhāveyyāsī”ti.  
You should develop this recollection of the deities while walking, standing, sitting, lying down, while working, and while at home with your children.” "

Puna caparaṁ tvaṁ, nandiya, kalyāṇamitte anussareyyāsi:  
Furthermore, you should recollect your good friends:
Puna caparaṁ tvaṁ, nandiya, attano cāgaṁ anussareyyāsi:  
Furthermore, you should recollect your own generosity:

“Tena hi, subhūti, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.  
“Well then, Subhūti, listen and apply your mind well, I will speak.”

Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttari appaṭivijjhanto brahmalokūpago hoti.  
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm.

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.  
“Well then, mendicants, listen and apply your mind well, I will speak.”

“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha; bhāsissāmī”ti.  
“Then listen and apply your mind well, I will speak.”

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.  
“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.  
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed)
seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti  
They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed)