Subhanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you apply the mind irrationally to the feature of beauty, sensual desire arises, and once arisen it increases and grows.”
Paṭighanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you apply the mind irrationally to the feature of harshness, ill will arises, and once arisen it increases and grows.”
Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṁ uppajjati uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.”
Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ uppajjati uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.”
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī”ti.  
When you apply the mind irrationally, doubt arises, and once arisen it increases and grows.”
Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.  
When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.”
Mettaṁ, bhikkhave, cetovimuttiṁ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti.  
When you apply the mind rationally on the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.”
Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṁ nuppajjati uppannañca thinamiddhaṁ pahīyatī”ti.  
When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.”
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.”
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti.  
When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.” "

“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca.  
“Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability,

Pamattassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you’re negligent, unskillful qualities arise and skillful qualities decline.”
Appamattassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you’re diligent, skillful qualities arise and unskillful qualities decline.”
Kusītassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you’re lazy, unskillful qualities arise and skillful qualities decline.” "
 

 

 

 

Āraddhavīriyassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you’re energetic, skillful qualities arise and unskillful qualities decline.”
Mahicchassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you have many wishes, unskillful qualities arise and skillful qualities decline.”
Appicchassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you have few wishes, skillful qualities arise and unskillful qualities decline.”
Asantuṭṭhassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you lack contentment, unskillful qualities arise and skillful qualities decline.”
Santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you’re contented, skillful qualities arise and unskillful qualities decline.”
Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you apply the mind irrationally, unskillful qualities arise and skillful qualities decline.”
Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you apply the mind rationally, skillful qualities arise and unskillful qualities decline.”
Asampajānassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you lack situational awareness, unskillful qualities arise and skillful qualities decline.”
Sampajānassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you have situational awareness, skillful qualities arise and unskillful qualities decline.”
Pāpamittassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you have bad friends, unskillful qualities arise and skillful qualities decline.” "

Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you have good friends, skillful qualities arise and unskillful qualities decline.”
Anuyogā, bhikkhave, akusalānaṁ dhammānaṁ, ananuyogā kusalānaṁ dhammānaṁ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you pursue bad habits and not good habits, unskillful qualities arise and skillful qualities decline.”
Anuyogā, bhikkhave, kusalānaṁ dhammānaṁ, ananuyogā akusalānaṁ dhammānaṁ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you pursue good habits and not bad habits, skillful qualities arise and unskillful qualities decline.”
Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṁ gacchantī”ti.  
When you apply the mind irrationally, the awakening factors don’t arise, or, if they’ve already arisen, they’re not fully developed.”
Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti.  
When you apply the mind rationally, the awakening factors arise, or, if they’ve already arisen, they’re fully developed.”

Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.  
When you have wrong view, unskillful qualities arise or, when they have arisen, they increase and grow.”
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.  
When you have right view, unarisen skillful qualities arise or, when they have arisen, they increase and grow.”
Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī”ti.  
When you have wrong view, unskillful qualities arise and skillful qualities decline.”
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī”ti.  
When you have right view, skillful qualities arise and unskillful qualities decline.”
Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti.  
When you apply the mind irrationally, wrong view arises, and once arisen it grows.”
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti.  
When you apply the mind rationally, right view arises, and once arisen it grows.”
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.  
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. pathaviyā → paṭhaviyā (bj, sya-all, km, pts1ed)
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati.  
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.

“Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyanti.  
“When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī”ti.  
When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.”
“Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti.  
“When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.
Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.  
When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.”

Ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ;  
the rulers would arrest me and subject me to the same punishments. Ahañceva → ahañce (?)
Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ.  
If I conduct myself badly,

‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?  
“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.  
“There is, brahmin.”
“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?  
“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.  
He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.  
He who has gone beyond the insistence on sensual desire and the insistence on views.

Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti:  
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: kavitā → kavikatā (sabbattha)
Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti.  
But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced.
Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti.  
Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced.
Okkācitaāmisañceva,  

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Na ceva bhogā tathārūpā,  
Neither suitable wealth,

Idheva naṁ pasaṁsanti,  
in this life they’re praised by the astute, Idheva → idhaceva (bj)

Lobhajaṁ dosajañceva,  
When an ignorant person acts dosajañceva → dosajaṁ kammaṁ (mr) "

Ahañceva kho pana jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ na metaṁ assa patirūpan’ti.  
But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Ahañceva → ahañce (?)
‘ahampi khomhi byādhidhammo byādhiṁ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṁ anatīto paraṁ byādhikaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti.  
But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’
‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti.  
But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’

Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā kāme pariyeseyyaṁ tato vā pāpiṭṭhatare, na metaṁ patirūpan’ti.  
But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ yādisake → yādisake vā (bj, pts1ed, mr) | vā → ca (mr) | vā → ca (mr)
Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso.  
And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,
Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti.  
Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’

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

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

“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

“Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi …pe…  
“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures …

Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ.  
Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. gotama, yo ceva yajati → yo ceva yaññaṁ yajati (sya-all, km) | puññappaṭipadaṁ → puññapaṭipadaṁ (bj, sya-all, pts1ed)
Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.  
So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands. ayañceva → sayaṁ ceva (mr)
‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ;  
‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power;
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti.  
while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’
idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti.  
is experienced only by the one who performs it, occurring only to them. yova → yo ca (sya-all, km, pts1ed, mr) | sova → so ca (sya-all, km, pts1ed, mr) | yova → yo ca (sya-all, km, pts1ed, mr) | tasseva → tassa ceva (sya-all, km, pts1ed)

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;  
Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ ca → vā (sya-all) "
Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.  
When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up.
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.  
This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’
Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.  
When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up.
Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.  
This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’
‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?  
And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.  
When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.

Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
an3.69
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ.  
an3.69

Na ceva nāma sadhammukkaṁsanā bhavissati, na ca paradhammāpasādanā.  
There’s no acclaiming your own teaching or disrespecting someone else’s,

Idha, mahānāma, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Sa kho so, abhaya, bhikkhu evaṁ sīlasampanno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Idha, bhikkhave, kassako gahapati paṭikacceva khettaṁ sukaṭṭhaṁ karoti sumatikataṁ.  
A farmer first of all makes sure the field is well ploughed and tilled. paṭikacceva → paṭigacceva (bj, pts1ed) | sumatikataṁ → sumattikataṁ (mr) "
Paṭikacceva khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ kālena bījāni patiṭṭhāpeti.  
Next they plant seeds in season.

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca.  
Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.

Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.  
Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. dhantaṁ sandhantaṁ → adhantaṁ asandhantaṁ (sya-all, km) | niddhantaṁ aniddhantakasāvaṁ → anihitaṁ anikkhittakasāvaṁ (bj); aniddhantaṁ anihitaṁ aninnītakasāvaṁ (sya-all, km, pts1ed)
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.  
That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvato (mr); sasaṅkhāraniggayhavāriyādhigato (?)

“bhagavato purato ṭhassāmī”ti osīdatimeva saṁsīdatimeva, na sakkoti saṇṭhātuṁ.  
“I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. osīdatimeva saṁsīdatimeva → osīdati ceva saṁsīdati ca (bj); osīdati saṁsīdati (sya-all, km); osīdati ceva saṁsīdati ceva (pts1ed)

Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṁsandatimeva sammodatimeva.  
It’s a person who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. sandhiyatimeva → … yeva (sya-all, km); … ceva (pts1ed) | saṁsandatimeva → … yeva (sya-all, km); … ceva (pts1ed) | sammodatimeva → … yeva (sya-all, km); … ceva (pts1ed) "
Kusinārabhaṇḍanā ceva,  
an3.132

Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṁ kiriyavādā ca vīriyavādā ca.  
Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.  
All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy.
Ahampi, bhikkhave, etarahi arahaṁ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.  
I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.

“Catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
immersion,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
and freedom.

Idheva naṁ pasaṁsanti,  
they’re praised in this life by the astute, Idheva → idha ceva (bj)

“Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni.  
“Mendicants, these four trifles are easy to find and are blameless. ca → ceva (mr)

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti.  
We want to see each other in both this life and the next.”
Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti.  
We want to see each other in both this life and the next.”
“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.  
“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. ubhova → ubho ca (bj, pts1ed) | passantīti → passissantīti (mr) "

“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.  
“Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …”

So sace dhammaṁ carati,  
does the right thing, sace → so ceva (bj, pts1ed); so ce (sya-all)

atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.  
There’s a religious donation that’s purified by both the giver and the recipient.
Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?  
And how is a religious donation purified by both the giver and the recipient?
Evaṁ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.  
an4.78

Putto saṁyojanañceva,  
"

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.  
One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. puggalo na ceva → puggalo neva (bj, sya-all) "
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
One person has both internal serenity of heart, and the higher wisdom of discernment of principles.

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.  
One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
One person has both internal serenity of heart, and the higher wisdom of discernment of principles.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.  
After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.  
As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. uttari → uttariṁ (bj, sya-all, km, pts1ed) "

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.  
One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
One person has both internal serenity of heart, and the higher wisdom of discernment of principles.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.
So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.  
After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:  
As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask:
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.  
As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

attahitāya ceva paṭipanno parahitāya ca.  
one who practices to benefit both themselves and others. attahitāya ceva → attahitāya ca (bj, sya-all, km, pts1ed)
Tatra, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.  
But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
evamevaṁ kho, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.  
In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

attahitāya ceva paṭipanno parahitāya ca.  
one who practices to benefit both themselves and others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?  
And how does a person practice to benefit both themselves and others?
Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.  
That’s how a person practices to benefit both themselves and others.

attahitāya ceva paṭipanno parahitāya ca.  
one who practices to benefit both themselves and others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?  
And how does a person practice to benefit both themselves and others?
Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.  
That’s how a person practices to benefit both themselves and others.

attahitāya ceva paṭipanno parahitāya ca.  
one who practices to benefit both themselves and others.

attahitāya ceva paṭipanno parahitāya ca.  
one who practices to benefit both themselves and others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?  
And how does a person practice to benefit both themselves and others?
Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.  
That’s how a person practices to benefit both themselves and others.

Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. paramasaccaṁ → paramatthasaccaṁ (mr) "
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.

‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ attā sīlato na upavadeyyā’ti.  
‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ ahañceva → ahañce (?) | kiñca taṁ yaṁ maṁ → kiñca taṁ maṁ (bj); kiñca maṁ (sya-all, km); kiñca taṁ kammaṁ (pts1ed, mr) "
‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ pare sīlato na upavadeyyun’ti.  
‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’
‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti, ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ, kasāhipi tāḷeyyuṁ, vettehipi tāḷeyyuṁ, addhadaṇḍakehipi tāḷeyyuṁ, hatthampi chindeyyuṁ, pādampi chindeyyuṁ, hatthapādampi chindeyyuṁ, kaṇṇampi chindeyyuṁ, nāsampi chindeyyuṁ, kaṇṇanāsampi chindeyyuṁ, bilaṅgathālikampi kareyyuṁ, saṅkhamuṇḍikampi kareyyuṁ;  
‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ …
Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti.  
If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’

Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idha, bhikkhave, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca,  
one who lives off the fruit of both deeds and initiative;

obhāsā ceva pajjotā;  
an4.150

Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption …

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption …
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption …

Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṁ anuppaveccheyya.  
And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain.
Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṁ anuppaveccheyya.  
And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;  
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;  
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;  
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;  
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ.  
This venerable does not bring up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ.  
an4.192
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ.  
This venerable brings up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ.  
an4.192

Idha, byagghapajjā, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti.  
But this conversation between Mahāmoggallāna and Vappa was left unfinished.
“sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:  
“Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa.  
But he never made any profit, and instead just got weary and frustrated.
Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ.  
But I never made any profit, and instead just got weary and frustrated.

vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption.

Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  
A time comes when a mendicant … enters and remains in the first absorption.

Sāvajjañceva abyābajjhaṁ,  
"

Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.  
Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

Idha, bhikkhave, tathāgato vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṁ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.  
“Mendicants, any monk or nun who resigns the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life. diṭṭheva → diṭṭhe ceva (bj); dittheva (pts1ed) | vādānupātā → vādānuvādā (pts1ed)

Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.  
“Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.  
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.

‘Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṁ uppajjati,  
‘This immersion is blissful now, and results in bliss in the future.’ …

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.

Āyunā yasasā ceva,  
long life and fame, yasasā ceva → āyunā ca yasena ca (mr)

Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva → ahañce (?) | kammantāpi nappavatteyyuṁ → kammantopi nappavatteyya (mr)
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.  
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ vuddho ceva → vuḍḍho ceva (sya-all); buddho ceva (mr) | arahā ca → arahā cā’ti (?)
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.  
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ arahā ca → arahā cā’ti (?)
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.  
From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.  
so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it. neva → na ceva (bj, pts1ed, mr) | na → na ca (mr) | na → na ca (mr) "
Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.  
so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti.  
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajā honti.  
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.  
This inspires confidence in those without it, and increases confidence in those who have it. bhiyyobhāvo → bhīyobhāvo (pts1ed); bhiyyobhāvāya (mr) "

“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṁ nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā”ti.  
“Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṁ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā’”ti.  
‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”
“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.
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā”ti.  
“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.” na ceva → na tveva (bj) "
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā’”ti.  
‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no 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.

Ubhinnañceva atthāya,  
A kind and ethical person

vivicceva kāmehi …pe…  
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption …

vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ paṭikacceva → paṭigacceva (bj) | phāsuṁ → phāsu (pts1ed, mr)
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti.  
I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.  
They wouldn’t like it if we were to tell the laypeople.
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.  
They wouldn’t like it if we were to tell the laypeople.
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.  
They wouldn’t like it if we were to tell the laypeople.
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.  
They wouldn’t like it if we were to tell the laypeople.
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ.  
They wouldn’t like it if we were to tell the laypeople.

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.  
It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.
Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.  
They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.  
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.

Yassaṁdisaṁ dve ceva patthanā;  
an5.140

Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti.  
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti.  
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.  
This inspires confidence in those without it, and increases confidence in those who have it.

Dukkathā ceva sārajjaṁ,  
"

“Bhūtapubbaṁ, ānanda, imasmiṁ padese nagaraṁ ahosi iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.  
“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous, full of people.
Gihī ceva gavesināti. "  

So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Tyassudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.  
But the Buddha outshone them all in beauty and glory.

Tayo avaṇṇārahā ceva,  
"

Sekhabalaṁ balañceva,  
an5.308-1152
Araññabrāhmaṇañceva,  
an5.308-1152

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca,  
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
Mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,  
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.

Tvañceva kho, gahapati, jānāsi ahañca, yaṁ no soḷasavassāni gahaṭṭhakaṁ brahmacariyaṁ samāciṇṇaṁ.  
Both you and I know that we have remained celibate while at home for the past sixteen years. yaṁ no → yadā no (bj); yadā te (si); yathā (sya-all); yathā no (pts1ed) | samāciṇṇaṁ → samādinnaṁ (bj)
Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa.  
When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more.

Idha, bhante, bhikkhu vivicceva kāmehi …pe… tatiyaṁ jhānaṁ upasampajja viharati.  
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption.

Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?  
“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep rehearsing the teachings they’ve already got to know? And how do they come to understand what they haven’t understood before?”
Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.  
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep rehearsing the teachings they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”
Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodentī”ti.  
Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.” "

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

Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.
Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Idha, bhikkhave, ariyasāvako vivicceva kāmehi  
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …

Saṅkhittañceva vitthataṁ;  
an7.10
Uggaṁ saṁyojanañceva,  
"

Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti;  
As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past,

Kinti te, ānanda, sutaṁ: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?  
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.  
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

bhikkhūsu theresu ceva navesu ca majjhimesu ca upārambhacitto dhammaṁ suṇāti randhagavesī,  
They listen to the teaching with a hostile, fault-finding mind.
bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṁ suṇāti na randhagavesī,  
They don’t listen to the teaching with a hostile, fault-finding mind.

bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṁ suṇāti na randhagavesī,  
They don’t listen to the teaching with a hostile, fault-finding mind.

Appamādo hirī ceva,  
an7.43

“Tayidaṁ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṁ sabbena sabbaṁ”.  
“Then Master Gotama and I are in total agreement in this matter.”
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti.  
May they eat grass and drink cool water and enjoy a cool breeze!” " vāto → vāyo (bj) | upavāyatan”ti → vāyatūti (bj); upavāyatūti (sya-all, pts1ed, mr) "

“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)
‘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)
Idhāhaṁ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. yāvade → yāvadeva (bj, sya-all, pts1ed) "

Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca.  
Furthermore, a citadel has a moat that is deep and wide.
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca.  
Furthermore, a citadel has a patrol path that is high and wide.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca.  
Furthermore, a citadel has stores of many weapons, both projectile and hand-held. jevanikañca → jevaniyañca (bj, pts1ed) "
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca.  
Furthermore, a citadel has a wall that’s high and wide, covered with plaster.
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
Just as a citadel has a moat that is deep and wide,
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
Just as a citadel has a patrol path that is high and wide,
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
Just as a citadel has stores of many weapons, both projectile and hand-held,
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.  
Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside,
Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati  
in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Yasmiṁ, bhikkhave, samaye ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  
When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected,

Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca.  
Then these qualities will not only be purified in me, but will be better known as purified.
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
Then it will not only be purified, but will be better known as purified.’
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.  
Then these qualities will not only be purified in me, but will be better known as purified.”
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca.  
an7.70
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
an7.70
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.  
an7.70

Chattiṁsaṁ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati—  
Living for 36,000 days, you just eat 72,000 meals, dvesattatiyeva → dvesattatiṁ eva (bj); dvesattatiññeva (sya-all, pts1ed); dvesattatiñceva (mr)

caturo ceva sobhanā;  
an7.84

sottiyo ceva nhātako;  
an7.94

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
an8.2

So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;  
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi.  
First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.  
It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.  
The true teaching will remain only five hundred years.
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya;  
As a man might build a dyke around a large lake as a precaution against the water overflowing, paṭikacceva → paṭigacceva (bj, pts1ed) "
evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.  
in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.” "

Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.  
Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya;  
And someone was to open up the drains and close off the inlets,
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.  
Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya;  
And someone was to open up the inlets and close off the drains,

Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;  
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;  
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.

‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ rūpāni ca passeyyaṁ;  
‘What if I were to both perceive light and see forms?
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;  
So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ;  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion?
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi;  
So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ:  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi:  
So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from.
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ:  
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi:  
So after some time …

Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.  
There I used to sit with them, converse, and engage in discussion.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.  
There too I used to sit with them, converse, and engage in discussion.

‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan’ti.  
‘Wicked One, I shall not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
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.

‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho mayā karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
uppanno kho me ayaṁ appamattako ābādho. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi …pe…  
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ …
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.  
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.

Sambodhi nissayo ceva,  
an9.10

Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ, nevasaññānāsaññāyatanaṁ, saññāvedayitanirodho—  
The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling. Paṭhamaṁ jhānaṁ → ettha bj, pts1ed potthakesu “idha bhikkhave bhikkhu vivicceva …” vittharena "

‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;  
She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.  
an9.35
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’
So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ.  
But they’re not able to enter and remain in the first absorption.
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.  
‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.  
She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.  
an9.35
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.
evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption.

Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,  
In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.  
I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. khādanti → khāditaṁ (sya-all, mr) | ogāhā ca → ogāhaṁ (bj); ogāhāpi ca (sya-all, mr); ogāhañca (pts1ed)
So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.  
After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and other elephants don’t eat the broken branches he has dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath. obhaggobhaggañcassa sākhābhaṅgaṁ na khādanti → na obhaggobhaggañca sākhābhaṅgaṁ khādati (sya-all, mr)
‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.  
‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches. ogāhā → ettha pisaddo sabbatthapi, parimajjitvā → parimadditvā (bj, pts1ed) | soṇḍaṁ saṁharati → kaṇḍuṁ saṁhanti (bj, pts1ed); kaṇḍuṁ saṁhanati (sya-all)
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.  
And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.  
“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

Khemo ca amatañceva,  
an9.62

tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṁ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṁ āpajjissanti.  
Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.

Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.  
That is what it means, and that’s how you should remember it.” "

So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.  
After some time they have both serenity and discernment.
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.  
After some time they have both serenity and discernment.

Idhāvuso, bhikkhu assutañceva dhammaṁ na suṇāti, sutā cassa dhammā sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti.  
It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before.
Idhāvuso, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti.  
It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before.

‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.  
‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. garuṁ kareyyuṁ → garukareyyuṁ (bj, sya-all, pts1ed) | garuṁ karonti → garukaronti (bj, sya-all, pts1ed) "
‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti.  
‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming.
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.  
‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.  
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa …pe… sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.

“ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
an10.115
So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.  
That was the time to approach the Buddha and ask about this matter.
So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma,  
That was the time to approach the Buddha and ask about this matter.
Api cāyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
an10.115
Eso ceva tassa attho evañca naṁ dhāreyyāthā”ti.  
That is what it means, and that’s how you should remember it.” "

diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’

diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in both this life and the next.’
diṭṭhe ceva dhamme abhisamparāyañcāti.  
in both this life and the next.’

Dve ceva paccorohaṇī,  
"

‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
‘Killing living creatures has a bad result in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’

diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
in the present life and in lives to come.’
… ‘Micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.  
… ‘Wrong view has a bad result both in the present life and in lives to come.’

“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
an10.172
So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.  
That was the time to approach the Buddha and ask about this matter.
So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma.  
That was the time to approach the Buddha and ask about this matter.
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
an10.172
Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.  
That is what it means, and that’s how you should remember it.” "

Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.  
These ten ways of doing unskillful deeds are impure and make things impure. asucīyeva → asucicceva (sya-all); asuciyeva (pts1ed)

“Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti?  
“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmin”ti.  
How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!” "

Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṁ dassanāyā”ti.  
There I can apply myself to my work and from time to time get to see the Buddha.”
Tattha kammantañceva adhiṭṭhāsi, bhagavantañca labhi kālena kālaṁ dassanāya.  
There he applied himself to his work and from time to time got to see the Buddha. adhiṭṭhāsi → adhiṭṭhāya (sya-all); adhiṭṭhāti (mr) | labhi → lacchati (sya-all, mr)

“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṁ vacīkammaṁ … na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.

Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.  
Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’

“ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, the bamboo-staffed ascetic Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, Ajita of the hair blanket leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. sañcayo → sañjayo (bj, sya-all, pts1ed) | belaṭṭhaputto → velaṭṭhaputto (sya-all); bellaṭṭhiputto (pts1ed)
“ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
“Sire, the Jain ascetic of the Ñātika clan leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. nāṭaputto → nātaputto (bj, pts1ed)
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī.  
“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasādi.
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi.  
Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat. sandhāgāre → santhāgāre (bj, pts1ed)
Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.  
And both the Buddha and Ambaṭṭha could see Vajirapāṇī.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe…  
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati:  
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed)
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati.  
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame.
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati:  
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking:
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako:  
Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako:  
Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?  
Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako:  
Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking:
“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako.  
“So you with your tradition are not only inferior to the supreme knowledge and conduct,

samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…  
The ascetic Gotama is young, and has newly gone forth. …
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ;  
“Suppose I was to ask the ascetic Gotama a question.
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer.
Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya:  
On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that:
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ;  
dn4
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;  
dn4
“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.  
“Master Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu.  
If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat.
Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu.  
And if I undo my turban, please take it that I have bowed.
Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.  
And Master Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that.
Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu.  
If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage.
Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.  
And if I lower my sunshade, please take it that I have bowed.”

Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…  
The ascetic Gotama is young, and has newly gone forth. …
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ:  
‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country:
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:  
The king agreed with the high priest’s advice and followed his recommendation.
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:  
dn5
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca;  
“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca.  
For the king did indeed announce it to the aristocrat vassals of town and country.
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.  
“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.”
Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca.  
For the king did indeed announce it to all these people.
Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.  
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu:  
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said,
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit. yaññavāṭassa → yaññāvāṭassa (bj, pts1ed, mr); yaññavātassa (sya-all)
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
The ministers and counselors of town and country set up gifts to the south of the sacrificial pit.
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit.
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
The well-off householders of town and country set up gifts to the north of the sacrificial pit.
Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.  
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti.  
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”

So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;  
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.  
Why don’t I neither make a choice nor form an intention?’
So na ceva ceteti, na ca abhisaṅkharoti.  
They neither make a choice nor form an intention.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.  
Those perceptions cease in them, and other coarser perceptions don’t arise.
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;  
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.  
Why don’t I neither make a choice nor form an intention?”
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.  
Those perceptions cease in them, and other coarser perceptions don’t arise.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.  
Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.  

Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.  

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.  

“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.  
“Sir, this Nāḷandā is successful and prosperous, populous, full of people.
‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.  
‘Sir, this Nāḷandā is successful and prosperous, populous, full of people.
‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.  
dn11

Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?  
Would the person who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti.  
dn12

Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca:  
From when he was born, a white parasol was held over him night and day, with the thought,
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.  
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night. yena sudaṁ → yena dūraṁ (sya-all, km)
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti.  
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.  
“If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.”