“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” 

“Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā.   “Bad, unskillful qualities, mendicants, arise with a source, not without a source.  

“Dvemāni, bhikkhave, dānāni.   “There are these two gifts.  
Imāni kho, bhikkhave, dve dānāni.  
These are the two gifts.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānan”ti.  
The better of these two gifts is the gift of the teaching.”  

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.   “There are these three characteristics, signs, and manifestations of a fool.  
Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.  
These are the three characteristics, signs, and manifestations of a fool.  
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.  
There are these three characteristics, signs, and manifestations of an astute person.  
Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.  
These are the three characteristics, signs, and manifestations of an astute person.  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.  
These are three sources that give rise to deeds.  

Bahiddhā denti dānāni,   give their gifts to those outside,  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.   And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.  
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.  
And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.  
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti.  
And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion.  
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.  
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.  
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.  
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.  
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti.  
And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding.  

sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti.   Tomorrow I’ll eat this and that, and have a meal of this and that.’  
Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti;  
As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.  
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.  

pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,   They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.  
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,  
 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,   If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
There are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.” 

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
There are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.”  
Nidānāni apare duveti. 

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.   It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.   It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct.  

Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.   It’s when a mendicant doesn’t kill living creatures, steal, or have sex.  

Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.   It’s when a mendicant doesn’t kill living creatures, steal, or have sex.  

Sanidānāhaṁ, bhikkhave, dhammaṁ desemi, no anidānaṁ.   I teach with reasons, not without them.  

Sve dānāhaṁ bhagavantaṁ payirupāsissāmī”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.   Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left.  

Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti …pe….   They don’t themselves steal. They encourage others to not steal. And they approve of not stealing. …  

Sammādiṭṭhisamādānā,   taking up right view,  

bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.   But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.  
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ;  
It’s when the husband … is ethical, of good character …  

bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.   But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.  
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ;  
It’s when the husband … is ethical, of good character …  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti—  They don’t kill living creatures, steal, commit sexual misconduct, or lie.  

attanā adinnādānā paṭivirato hoti, no paraṁ adinnādānā veramaṇiyā samādapeti;    
attanā adinnādānā appaṭivirato hoti, paraṁ adinnādānā veramaṇiyā samādapeti;  
 

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’  
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.   They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;  
 

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti.   It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.  
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;  
 

…pe… Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti …pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti.   “Someone with four qualities is cast down to hell. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four qualities is raised up to heaven. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …” 

…pe… Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti …pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti …pe….   “A foolish person … creates much wickedness. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … creates much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …” 

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.   It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.  

Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….   They don’t themselves steal … ” 

Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi:   But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking:  
dānāhaṁ → panāhaṁ (sya-all, km) 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,   If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ;   This is quite enough to justify giving gifts and making merit.  
Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ.  
It’s quite enough to justify giving gifts and making merit.  

‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti.   ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’  

Tasmā hi dānāni dadanti paṇḍitā,   So an astute person, seeking happiness, would give gifts,  

Dānānisaṁsasutta   The Benefits of Giving  

“Pañcimāni, bhikkhave, kāladānāni.   “Mendicants, there are these five timely gifts.  
Imāni kho, bhikkhave, pañca kāladānānīti.  
These are the five timely gifts.  

sīho dānānisaṁsako;    

Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.   I won’t now declare my inability to continue training, reject it and return to a lesser life.’  

Coro, bhikkhave, ādānādhippāyo appaṁ rattiyā supati, bahuṁ jaggati.   A thief longing for their loot.  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  

“Pañcimāni, bhikkhave, asappurisadānāni.   “Mendicants, there are these five gifts of an untrue person.  
Imāni kho, bhikkhave, pañca asappurisadānāni.  
These are the five gifts of an untrue person.  
Pañcimāni, bhikkhave, sappurisadānāni.  
There are these five gifts of a true person.  
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.  
These are the five gifts of a true person.” 

“Pañcimāni, bhikkhave, sappurisadānāni.   “There are these five gifts of a true person.  
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.  
These are the five gifts of a true person.” 

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  

‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti.   of a person who has given up stealing,  
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?  
and then the kings have them arrested for that …?”  
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti.  
 
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti.  
 

Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  
Bahiddhā dadanti dānāni,  
give their gifts to those outside,  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   He doesn’t kill living creatures, steal, have sex, lie, or use alcoholic drinks that cause negligence.  

Pāṇātipātā paṭiviratā hoti, adinnādānā paṭiviratā hoti, kāmesumicchācārā paṭiviratā hoti, musāvādā paṭiviratā hoti, surāmerayamajjapamādaṭṭhānā paṭiviratā hoti.   They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṁ cittaṁ pasādeti, datvā attamano hoti.   It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.  
“Pubbeva dānā sumano,  
A good mood before giving,  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.” 

“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti.   “Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.”  

Iṅgha tvaṁ, gahapati, saṅghe dānaṁ dehi.   Go ahead, householder, give gifts to the Saṅgha.  
dānaṁ → dānāni (mr) 

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   Would it be right to say that that ox will never again invade the crops?”  
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?  
Would it be right to say that now dust will never appear at this crossroad again?”  
na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr)  

Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  
Tatra ce, bhikkhave, pare tathāgataṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti.  
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes,  
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti.  
the Realized One answers them in whatever manner he has truly known it.  
Yampidaṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.  
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion.  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, appiccho ca, sammādiṭṭhi ca.   They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view.  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, aluddho ca, appagabbho ca.   They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or rude.  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.   With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  

Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṁ upadaṁsetā.   He’s strong, and stays strong even until death.  

‘kiṁ nu kho tumhe āyasmanto atibāḷhaṁ mayi byāvaṭā yāva idānāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.   ‘Why are you venerables making so much of an issue over me? Now I’ll resign the training and return to a lesser life.’  

Na dānāhaṁ, bhikkhave, ajjatagge uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi.   From this day forth, I will not perform the sabbath or recite the monastic code.  

“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti;   “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,  

“Aṭṭhimāni, bhikkhave, dānāni.   “Mendicants, there are these eight gifts.  
Imāni kho, bhikkhave, aṭṭha dānānī”ti.  
These are the eight gifts.” 

“Aṭṭhimāni, bhikkhave, sappurisadānāni.   “Mendicants, there are these eight gifts of a true person.  
Imāni kho, bhikkhave, aṭṭha sappurisadānānīti.  
These are the eight gifts of a true person.  
Evaṁ dinnāni dānāni,  
Discerning people praise  

Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.   Mendicants, these five gifts are great, primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Puna caparaṁ, bhikkhave, ariyasāvako adinnādānaṁ pahāya adinnādānā paṭivirato hoti  
Furthermore, a noble disciple gives up stealing. …  

Dve dānāni vatthuñca,    

‘Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti.   ‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
Ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.  
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.  

pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā.   She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  

Etadaggaṁ, bhikkhave, dānānaṁ yadidaṁ dhammadānaṁ.   The best of gifts is the gift of the teaching.  

Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṁ nadissatī”ti.   Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”  

pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, (…) idaṁ tato mahapphalataraṁ.   It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.  

‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.   ‘Now I’m in a secure location and Māra can’t do anything to me.’  
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.  
‘Now I’m in a secure location and Māra can’t do anything to me.’  

Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  

Puna caparaṁ, ānanda, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  

Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.  

Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.   It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.   They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  

adinnādānā paccorohati.   they descend from stealing.  

adinnādānā paccorohati.   they descend from stealing.  

Adinnādānaṁ kho, brāhmaṇa, orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ.   Stealing is the near shore, and not stealing is the far shore.  

Adinnādānaṁ orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ.   Stealing is the near shore, and not stealing is the far shore.  

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi—  Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

adinnādānā veramaṇī dhammo;   Not stealing is a good principle.  
adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.  
And the many skillful qualities fully developed because of not stealing are good results.  

adinnādānā veramaṇī dhammo …   Not stealing is a good principle. …  

Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṁ hoti.   Not stealing bypasses stealing.  

Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.   They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.  

Dānāni dema, saddhāni karoma:   give gifts and perform memorial rites for the dead:  
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti.  
Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view.  
Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti.  
This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”  

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi—  Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti—  They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— 
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.   They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti …   They give up stealing. …  

adinnādānā paṭivirato hoti …   She doesn’t steal. …  

adinnādānā paṭiviratā hoti …    

Idha pana, bhikkhave, ekacco adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe…   Take someone else who gives up stealing …  

Adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.   They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.  

Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti—  They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  

attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;    

attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti;    

attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati;    

Idānāhaṁ, āvuso, bhagavantaṁ upasaṅkamitvā etamatthaṁ apucchiṁ.   Just now I went to the Buddha and asked him about this matter.  

yaṁ bhagavā saddhassa saddhāpadānāni bhāseyya.   Let the Buddha to speak on the outcomes of faith.  
Idānāhaṁ jānissāmi yadi vā ayaṁ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.  
Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.”  
Puna caparaṁ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.  
“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.  
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.  
The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”  

‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—  „Отказываясь брать то, что не дано [ему], избегая брать то, что не дано [ему], отшельник Готама, берущий лишь то, что дано, желающий лишь того, что дано, пребывает чистый сердцем, не зная воровства“ —  
‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’  
Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.  
Вслед за распадом тела с завершением жизни боги и люди не будут видеть его.  
But when his body breaks up, after life has ended, gods and humans will see him no more.  
kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.  
с завершением жизни боги и люди не будут видеть его».  
But when his body breaks up, after life has ended, gods and humans will see him no more.”  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.   Отказываясь брать то, что не дано [ему], избегая брать то, что не дано [ему], берущий лишь то, что дано, желающий лишь того, что дано, он пребывает чистый сердцем, не зная воровства.  
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
 

Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe…   К жертвоприношению досточтимого придут берущие то, что не дано, и отказывающиеся брать то, что не дано …  
There will come to the sacrifice those who steal …  
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
И вот, брахман, зависимые кшатрии — горожане и деревенские жители, — установили раздачу подаяний к востоку от ямы для [царского] жертвоприношения;  
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.  
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
приближенные и советники — горожане и деревенские жители, — установили раздачу подаяний к югу от ямы для жертвоприношения;  
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.  
богатые брахманы — горожане и деревенские жители — установили раздачу подаяний к западу от ямы для жертвоприношений;  
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.  
домоправители — горожане и деревенские жители — установили раздачу подаяний к северу от ямы для жертвоприношений.  
The well-off householders of town and country set up gifts to the north of the sacrificial pit.  
“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;  
«Когда, брахман, благоприятствующие семейству жертвоприношения — постоянные подаяния дают высоконравственные странники,  
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;  
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;  
Что же до благоприятствующих семейству жертвоприношений — постоянных подаяний, которые даются высоконравственным странникам,  
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;  
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ.  
воздерживаясь уничтожать живое, воздерживаясь брать то, что не дано, воздерживаясь от неправедного поведения в области чувственного, воздерживаясь от лживой речи, воздерживаясь от хмельных, спиртных, опьяняющих напитков, вызывающих легкомыслие,  
to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.   Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā.   Этот порядок вещей, монахи, таков, что когда бодхисаттва, входит в материнское лоно, мать бодхисаттвы — нравственна по своей природе, избегает уничтожать живое, избегает брать то, что не дано [ей], избегает неправедного поведения в области чувственного, избегает лживой речи, избегает хмельных, спиртных, опьяняющих напитков, вызывающих легкомыслие.  
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.  

Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.   Отвергающий уменьшение жизни, отвергающий не данное даяние, отвергающий ошибочное поведение в желаниях-страстях.  
Refraining from killing living creatures, stealing, and sexual misconduct.  

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.   «Вот, почтенный Кассапа, у меня есть друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями.  
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.  
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
‘Те, которые избегают уничтожать живое, избегают брать то, что [им] не дано, избегают недостойных чувственных удовольствий, избегают лживой речи, избегают клеветнической речи, избегают грубой речи, избегают легкомысленной болтовни, не алчны, не злонамеренны в мыслях, наделены истинными воззрениями, — [все] они с распадом тела после смерти вновь рождаются в счастливом небесном мире’.  
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.  
А вы, досточтимые, избегали уничтожать живое, избегали брать то, что [вам] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями.  
You do all these things.  
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti:  
Как же смогут твои друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями и с распадом тела после смерти вновь родились в счастливом небесном мире, — явиться и передать [тебе]:  
What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that  
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā,  
«Вот, почтенный Кассапа, у меня есть друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали хмельного, спиртного, опьяняющего питья и [прочего], ведущего к легкомыслию.  
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.  
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti.  
‘Те, которые избегают уничтожать живое, избегают брать то, что [им] не дано, избегают недостойных чувственных удовольствий, избегают лживой речи, избегают хмельного, спиртного, опьяняющего питья и [прочего], ведущего к легкомыслию, — [все] они с распадом тела после смерти вновь рождаются в счастливом небесном мире спутниками тридцати трех богов’.  
“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.”  
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.  
А вы, досточтимые, избегали уничтожать живое, избегали брать то, что [вам] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали хмельного, спиртного, опьяняющего питья и [прочего], ведущего к легкомыслию.  
You do all these things.  
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ.  
Те же твои друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали хмельного, спиртного, опьяняющего питья и [прочего], ведущего к легкомыслию, — с распадом тела после смерти вновь родились в счастливом небесном мире спутниками тридцати трех богов.  
Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things.  

Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti.   Теперь, Бхаггава, я больше не нахожусь с Благостным“.  
Now I no longer live dedicated to him.’  
‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ.  
„Теперь, господин, я оставляю Благостного,  
‘Now I reject the Buddha!  
Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.  
теперь, господин, я больше не буду находиться с Благостным“.  
Now I shall no longer live dedicated to you.’  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.   Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются, он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, наделены действиями, [проистекающими из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены добрым поведением тела, наделены добрым поведением в речи, наделены добрым поведением разума, не злословят о праведных, придерживаются истинных воззрений, наделены действиями, [проистекающими из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так, божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются, он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Yannūna mayaṁ adinnādānā virameyyāma …   Давайте же теперь воздержимся брать то, что не дано …  
Why don’t we refrain from stealing …  

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.   И некоторым кшатриям, Васеттха, свойственно здесь отказываться от убийства живого, отказываться брать то, что не дано, отказываться от неправедного поведения в области чувственного, отказываться от лживой речи, отказываться от клеветнической речи, отказываться от грубой речи, отказываться от легкомысленной болтовни, быть неалчным, незлонамеренным, иметь праведные воззрения.  
But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view.  

hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.   он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, — с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, — с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṁ deseti, adinnādānā veramaṇiyā dhammaṁ deseti, kāmesumicchācārā veramaṇiyā dhammaṁ deseti, musāvādā veramaṇiyā dhammaṁ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṁ deseti.   Ведь Благостный, господин, проповедует воздержание от уничтожения жизни, проповедует воздержание от присвоения [того, что] не дано, проповедует воздержание от неправедных страстей; проповедует воздержание от лживой речи, проповедует воздержание от хмельных, спиртных, опьяняющих напитков, вызывающих легкомыслие.  
Because the Buddha teaches them to refrain from killing living creatures, stealing, lying, sexual misconduct, and drinking alcohol.  
Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā.  
Яккхи же, господин, по большей части не отказываются от уничтожения жизни, не отказываются от присвоения [того, что] не дано, не отказываются от неправедных страстей, не отказываются от лживой речи, не отказываются от хмельных, спиртных, опьяняющих напитков, вызывающих легкомыслие.  
But mostly they don’t refrain from such things.  

Cattāri dhammasamādānāni—  Четыре [вида] благочестивого поведения.  
Four ways of taking up practices:  
Cattāri upādānāni— 
Четыре стремления:  
Four kinds of grasping:  
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.  
воздерживаться уничтожать живое, воздерживаться брать то, что не дано, воздерживаться от неправедного поведения в области чувственного, воздерживаться от лживой речи, воздерживаться от хмельных, спиртных, опьяняющих напитков, вызывающих легкомыслие.  
refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.  
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.  
воздержание от убийства живых существ, воздержание от кражи, воздержание от невоздержанности в сфере чувственных наслаждений, воздержание от лжи, воздержание от клеветы, воздержание от грубости, воздержание от пустословия, отсутствие жадности, отсутствие злобы, истинные взгляды. 
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.   воздержание от уничтожения живого, воздержание от присвоения того, что не дано, воздержание от неправедного поведения в области чувственного, воздержание от лживой речи, воздержание от клеветнической речи, воздержание от грубой речи, воздержание от легкомысленной болтовни, отсутствие алчности, незлобивость, истинные воззрения.  
refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.   Ешьте, если хотите. Если не станете есть, я выброшу её туда, где нет растительности, или же выброшу её в воду, в которой нет ничего живого».  
Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’  

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.   Божественным глазом, очищенным и превосходящим человеческий, я увидел умирающих и перерождающихся существ. [Я распознал] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я понял, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти достойные существа, что имели дурное поведение телом, речью и умом, оскорблявшие благородных, придерживавшиеся неправильных воззрений и действовавшие под влиянием неправильных воззрений, с распадом тела, после смерти, родились в состоянии лишений, в плохих местах, в погибели, даже в аду. Но эти достойные существа, что имели хорошее поведение телом, речью и умом, не оскорблявшие благородных, придерживавшиеся правильных воззрений и действовавшие под влиянием правильных воззрений, с распадом тела, после смерти, родились в благих местах, даже в небесном мире». Так, божественным глазом, очищенным и превосходящим человеческий, я увидел умирающих и перерождающихся существ, [распознал] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я понял, как существа переходят [из жизни в жизнь] в соответствии с их поступками.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,   Если монах желает: «Пусть божественным глазом, очищенным и превосходящим человеческий, я увижу умирающих и перерождающихся существ. [Я увижу] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я пойму, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти достойные существа, что имели дурное поведение телом, речью и умом, оскорблявшие благородных, придерживавшиеся неправильных воззрений и действовавшие под влиянием неправильных воззрений, с распадом тела, после смерти, родились в состоянии лишений, в плохих местах, в погибели, даже в аду. Но эти достойные существа, что имели хорошее поведение телом, речью и умом, не оскорблявшие благородных, придерживавшиеся правильных воззрений и действовавшие под влиянием правильных воззрений, с распадом тела, после смерти, родились в благих местах, даже в небесном мире». Так, божественным глазом, очищенным и превосходящим человеческий, я увижу умирающих и перерождающихся существ. [Я увижу] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я пойму, как существа переходят [из жизни в жизнь] в соответствии с их поступками» –  
A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.   «Другие будут брать то, что [им] не было дано. Мы будем воздерживаться от взятия того, что не дано» – вот как следует практиковать стирание.  
‘Others will steal, but here we will not steal.’  
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya.  
Точно также: тот, кто жесток, имеет не-жестокость, посредством которой он мог бы избежать [жестокости]. Тот, кто убивает живых существ, имеет воздержание от убийства живых существ, посредством которого он мог бы избежать [убийства]. …  
In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. …  
Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya.  
 
 

Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ—  Воздержание от убийства – это благое. Воздержание от взятия того, что не было дано – это благое. Воздержание от неблагого поведения в чувственных удовольствиях – это благое. Воздержание от лжи – это благое, воздержание от злонамеренной речи – это благое. Воздержание от грубой речи – это благое. Воздержание от пустословия – это благое. Отсутствие алчности – это благое. Не-недоброжелательность – это благое. Правильные воззрения – это благое. ",  
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  
Cattārimāni, āvuso, upādānāni— 
Есть эти четыре вида цепляния: ",  
There are these four kinds of grasping.  

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;   Любые жрецы и отшельники, которые не понимают в соответствии с действительностью происхождения, исчезновения, привлекательности, опасности и спасения5 в отношении этих двух воззрений – подвержены страсти, подвержены злобе, подвержены заблуждению, подвержены жажде, подвержены цеплянию, не обладают видением, благоволят и противятся, наслаждаются и радуются разрастанию.  
There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;  
Любые жрецы и отшельники, которые понимают в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении этих двух воззрений – не имеют страсти, не имеют злобы, не имеют заблуждения, не имеют жажды, не имеют цепляния, обладают видением, не благоволят и не противятся, не наслаждаются и не радуются разрастанию.  
There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.  
Cattārimāni, bhikkhave, upādānāni.  
Монахи, есть эти четыре вида цепляния.  
There are these four kinds of grasping.  
Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И что эти четыре вида цепляний имеют своим источником, каково их происхождение, откуда они появились и произвелись? 
What is the source, origin, birthplace, and inception of these four kinds of grasping?  
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.  
Эти четыре вида цепляния имеют жажду своим источником, жажду своим происхождением, они появились и произвелись из жажды. 
Craving.  
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И что жажда имеет своим источником, каково её происхождение, откуда она появилась и произвелась?  
And what is the source, origin, birthplace, and inception of craving?  
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.  
Жажда имеет чувство своим источником…  
Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И что чувство имеет своим источником?…  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Чувство имеет контакт своим источником…  
Contact.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И что формирователи имеют своим источником?…  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Формирователи имеют неведение своим источником, неведение своим происхождением, они появились и произвелись из неведения.  
Ignorance.  

Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Далее, Татхагата понимает в соответствии с действительностью результат свершения предпринятых действий в прошлом, будущем, настоящем в плане возможностей и причин.  
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  
Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Это также сила Татхагаты… …  
Since he truly understands this, this is a power of the Realized One. …  
Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.  
Далее, за счёт божественного глаза, очищенного и превосходящего человеческий, Татхагата видит смерть и перерождение существ. [Он видит] низших и высочайших, красивых и уродливых, счастливых и несчастных. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти достойные существа, что имели дурное поведение телом, речью и умом, оскорблявшие благородных, придерживавшиеся неправильных воззрений и действовавшие под влиянием неправильных воззрений, с распадом тела, после смерти, родились в состоянии лишений, в плохих местах, в погибели, даже в аду. Но эти достойные существа, что имели хорошее поведение телом, речью и умом, не оскорблявшие благородных, придерживавшиеся правильных воззрений и действовавшие под влиянием правильных воззрений, с распадом тела, после смерти, родились в благих местах, даже в небесном мире». Так, божественным глазом, очищенным и превосходящим человеческий, Татхагата видит умирающих и перерождающихся существ. [Он видит] низших и высочайших, красивых и уродливых, счастливых и несчастных. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками».  
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  
Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Это также сила Татхагаты …  
Since he truly understands this, this is a power of the Realized One. …  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.   Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он берёт только то, что дают, ожидает только того, что дают, не крадёт, пребывает в чистоте. 
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?   Монахи, и в отношении этих четырёх видов питания – что является их источником, что является их происхождением, из чего они порождаются и проистекают?  
What is the source, origin, birthplace, and inception of these four fuels?  
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.  
Эти четыре вида питания имеют своим источником жажду. Жажда – их происхождение, они порождаются и проистекают из жажды.  
Craving.  
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И в отношении этой жажды – что является её источником, что является её происхождением, из чего она порождается и проистекает?  
And what is the source of craving?  
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.  
Эта жажда имеет своим источником чувство. Чувство – её происхождение, она порождается и проистекает из чувства.  
Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И в отношении этого чувства: что является его источником…?  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Контакт…  
Contact.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
И в отношении этих формирователей – что является их источником, что является их происхождением, из чего они порождаются и проистекают?  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Эти формирователи имеют своим источником неведение. Неведение – их происхождение, они порождаются и проистекают из неведения.  
Ignorance.  
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.  
Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он берёт только то, что дают, ожидает только того, что дают, не крадёт, пребывает в чистоте.  
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.   Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он не берёт намеренно посредством воровства ценности и имущество других в деревне или же в лесу.  
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.    
 

“cattārimāni, bhikkhave, dhammasamādānāni.   – Монахи, есть четыре способа делания.  
“Mendicants, there are these four ways of taking up practices.  
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.  
Таковы, монахи, четыре способа делания.  
These are the four ways of taking up practices.”  

Cattārimāni, bhikkhave, dhammasamādānāni.   Монахи, есть четыре способа делания.  
Mendicants, there are these four ways of taking up practices.  
sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
 
 
sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;  
 
 
Imāni kho, bhikkhave, cattāri dhammasamādānāni.  
Таковы четыре способа делания.  
These are the four ways of taking up practices.  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.   Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он берёт только то, что дают, ожидает только того, что дают, не крадёт, пребывает в чистоте.  
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.  
Посредством божественного видения, очищенного и превосходящего человеческое, он видит как существа покидают жизнь и перерождаются, и он распознаёт низменных и высоких, прекрасных и уродливых, удачливых и неудачливых. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти существа, которые придерживались плохого поведения в поступках, речах и мыслях, оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, которые не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, с остановкой жизнедеятельности тела, после смерти, возрождаются в хороших участях, в небесных мирах». Так, посредством божественного видения, очищенного и превосходящего человеческое, он видит как существа покидают жизнь и перерождаются, и различает, как они становятся низменными и высокими, прекрасными и уродливыми, удачливыми и неудачливыми в соответствии с их поступками.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.    
 
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.  
Увидев это в соответствии с действительностью правильной мудростью, он избегает невозмутимости, которая множественная, основанная на множественном, и развивает невозмутимость, которая объединённая, основанная на едином, где цепляние за материальные вещи мира всецело прекращается без остатка.  
Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the worldly pleasures of the flesh cease without anything left over.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.  
 
 
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.  
Увидев это в соответствии с действительностью правильной мудростью, он избегает невозмутимости, которая множественная, основанная на множественном, и развивает невозмутимость, которая объединённая, основанная на едином, где цепляние за материальные вещи мира всецело прекращается без остатка.  
Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the worldly pleasures of the flesh cease without anything left over.  

Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca:   Я опровергну доктрину Благословенного завтра в моём собственном доме». Тогда он обратился к Благословенному:  
I shall refute his doctrine in my own home tomorrow.” He said to the Buddha,  

‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.   «Прекращения существования однозначно нет», – граничит с жаждой, граничит с путами, граничит с наслаждением, граничит с удержанием, граничит с цеплянием.  
there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping.  
‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.  
«Прекращение существования однозначно есть», – граничит с отсутствием жажды, граничит с отсутствием пут, граничит с отсутствием наслаждения, граничит с отсутствием удержания, граничит с отсутствием цепляния».  
there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’  

“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.   «Такой [ответ] неуместен, господин Готама. Огонь горел в зависимости от своего топлива [в виде] травы и палок. Когда это израсходовалось, тогда, если этот [огонь далее] не получает дополнительного топлива, не имеет топлива, говорится, что он погас». ",  
“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.”  

adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ;   Воздержание от убийства живых существ – это благое. Воздержание от взятия того, что не дано, – это благое. Воздержание от неблагого поведения в чувственных удовольствиях – это неблагое. Воздержание от лжи – это неблагое. Воздержание от злобной речи – это благое. Воздержание от грубой речи – это благое. Воздержание от пустословия – это благое. Не-алчность – это благое. Не-недоброжелательность – это благое. Правильные воззрения – это благое. ",  
Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful.  
‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,  
«Пусть божественным глазом, очищенным и превосходящим человеческий, я увижу умирающих и перерождающихся существ. [Я увижу] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я пойму, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти достойные существа, что имели дурное поведение телом, речью и умом, оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, с распадом тела, после смерти, он возникает в счастливом уделе, даже в небесном мире. Так, божественным глазом, очищенным и превосходящим человеческий, я увижу умирающих и перерождающихся существ. [Я увижу] низших и высочайших, красивых и уродливых, счастливых и несчастных, в счастливых уделах и в несчастливых уделах. Я пойму, как существа переходят [из жизни в жизнь] в соответствии с их поступками». ",  
‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;   граничит с жаждой, граничит с подневольностью, граничит с наслаждением, граничит с удержанием, граничит с цеплянием. ",  
is close to greed, bondage, approving, attachment, and grasping.  
tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.  
граничит с не-жаждой, граничит с не-подневольностью, граничит с не-наслаждением, граничит с не-удержанием, граничит с не-цеплянием. ",  
is far from greed, bondage, approving, attachment, and grasping.”  
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;  
то та [часть] их воззрения, что связана с согласием, граничит с жаждой, подневольностью, наслаждением, удержанием, цеплянием. ",  
Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping.  
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.  
А та [часть] их воззрения, что связана с несогласием, граничит с не-жаждой, не-подневольностью, не наслаждением, не-удержанием, не-цеплянием. ",  
Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping.  

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.   Далее, Удайин, я провозгласил своим ученикам путь, посредством которого они видят за счёт божественного глаза, очищенного и превосходящего человеческий, умирающих и перерождающихся существ. [Они распознают] низших и высочайших, красивых и уродливых, счастливых и несчастных. Они понимают, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти существа, которые придерживались плохого поведения в поступках, речах и мыслях, оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, с остановкой жизнедеятельности тела, после смерти, возрождаются в хороших участях, в небесных мирах». Так, божественным глазом, очищенным и превосходящим человеческий, они видят умирающих и перерождающихся существ, [распознают] низших и высочайших, красивых и уродливых, счастливых и несчастных. Они понимают, как существа переходят [из жизни в жизнь] в соответствии с их поступками. ",  
Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

“Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, aññataraṁ vā pana tapoguṇaṁ samādāya vattati.   «Уважаемый, вот, отбрасывая убийство живых существ, человек воздерживается от убийства живых существ. Отбрасывая взятие того, что не было дано, он воздерживается… Отбрасывая неблагое поведение в чувственных удовольствиях, он воздерживается… Отбрасывая ложь, он воздерживается от лжи. Или же он предпринимает и практикует некий вид аскезы. ",  
“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.  
yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti?  
В том случае, когда он отбрасывает взятие того, что не было дано… ",  
On an occasion when someone refrains from stealing …  

Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato.   Он воздерживается от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи, от вина, спиртного, и одурманивающих веществ, что являются основой для беспечности. ",  
He doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.  

idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā?   Представь, как если бы человек из [варны] знати воздерживался бы от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… был бы неалчным, имел бы ум без недоброжелательности, придерживался бы правильных воззрений. С распадом тела, после смерти, он бы переродился в счастливом уделе, даже в небесном мире, ",  
Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?  
“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.  
«Если бы человек [из варны] знати был таков, господин Каччана, он бы переродился в счастливом уделе, даже в небесном мире. ",  
“Such an aristocrat would be reborn in a good place.  
idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā?  
Представь, как если бы брахман… торговец… рабочий воздерживался бы от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… был бы неалчным, имел бы ум без недоброжелательности, придерживался бы правильных воззрений. С распадом тела, после смерти, он бы переродился в счастливом уделе, даже в небесном мире, ",  
Take a brahmin, peasant, or menial who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?  
“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.  
«Если бы брахман… торговец… рабочий был таков, господин Каччана, он бы переродился в счастливом уделе, даже в небесном мире. ",  
“Such a brahmin, peasant, or menial would be reborn in a good place.  
idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.  
Представь, как если бы человек из [варны] знати обрил бы волосы и бороду, надел жёлтые одежды, оставил жизнь домохозяйскую ради жизни бездомной. Он воздерживался бы от убийства живых существ, от взятия того, что не дано, от лжи. Воздерживаясь от принятия пищи ночью, он бы ел только один раз в день, соблюдал целомудрие, был бы нравственным, с благим характером. ",  
Take an aristocrat who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.  
idha brāhmaṇo, idha vesso, idha suddo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.  
Представь, как если бы брахман… торговец… рабочий обрил бы волосы и бороду, надел жёлтые одежды, оставил жизнь домохозяйскую ради жизни бездомной. Он воздерживался бы от убийства живых существ, от взятия того, что не дано, от лжи. Воздерживаясь от принятия пищи ночью, он бы ел только один раз в день, соблюдал целомудрие, был бы нравственным, с благим характером. ",  
Take a brahmin, peasant, or menial who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.  

“Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti?   «Великий царь, что было бы, если бы ты увидел этого Ангулималу с обритыми волосами и бородой, надевшего жёлтые одежды, оставившего жизнь домохозяйскую ради жизни бездомной. Он бы воздерживался от убийства живых существ, от взятия того, что не было дано, от лжи. Он бы ел только один раз в день, соблюдал бы целомудрие, был бы нравственным, с хорошим характером. Если бы ты увидел его таким, как бы ты с ним поступил?» ",  
“But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?”  

brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti?   Представь, как если бы брахман воздерживался от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи, от злонамеренной речи, от грубой речи, от пустословия, был неалчным, имел ум без недоброжелательности, придерживался правильных воззрений. С распадом тела, после смерти, только лишь он бы переродился в счастливом уделе, даже в небесном мире – а не знатный, торговец или слуга?» ",  
Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to an brahmin, and not to an aristocrat, a peasant, or a menial?”  
Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.  
«Нет, господин Готама. Будь то человек из [варны] знати, или брахман, или торговец, или слуга ",  
If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.  
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun”ti.  
Каждый из этих четырёх варн, кто воздерживается от убийства живых существ… придерживается правильных воззрений с распадом тела, после смерти, переродился бы в счастливом уделе, даже в небесном мире». ",  
For if any of the four classes were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view, then, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm.”  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.   Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он берёт только то, что дают, ожидает только того, что дают, Не крадёт, пребывает в чистоте. ",  
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.  
Посредством божественного видения, очищенного и превосходящего человеческое, он видит как существа покидают жизнь и перерождаются, и он распознаёт низменных и высоких, прекрасных и уродливых, удачливых и неудачливых. Они понимают, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти существа, которые придерживались плохого поведения в поступках, речах и мыслях, Оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, с остановкой жизнедеятельности тела, после смерти, возрождаются в хороших участях, в небесных мирах». Так, божественным глазом, очищенным и превосходящим человеческий, они видят умирающих и перерождающихся существ, [распознают] низших и высочайших, красивых и уродливых, счастливых и несчастных. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками. ",  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.   Но также, брахман, человек из аристократической семьи может воздерживаться от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, ",  
But some people from eminent families also refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view.  
Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.  
Если, брахман, кто-либо из клана знати оставляет жизнь домохозяйскую ради жизни бездомной, и, после встречи с Дхаммой и Винаей, что были провозглашены Татхагатой, он воздерживается от убийства живых существ, взятия того, что не дано, неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, то он является тем, кто исполняет истинный путь, благую Дхамму. ",  
Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.  
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.  
или рабочих оставляет жизнь домохозяйскую ради жизни бездомной и, после встречи с Дхаммой и Винаей, что были провозглашены Татхагатой, он воздерживается от убийства живых существ, взятия того, что не дано, неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, то он является тем, кто исполняет истинный путь, благую Дхамму. ",  
or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.”  

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.   Отбрасывая взятие того, что не дано, он воздерживается от взятия того, что [ему] не было дано. Он берёт только то, что дают, ожидает только того, что дают, не крадёт, пребывает в чистоте. ",  
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Посредством божественного видения, очищенного и превосходящего человеческое, он видит как существа покидают жизнь и перерождаются, и он распознаёт низменных и высоких, прекрасных и уродливых, удачливых и неудачливых. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти существа, которые придерживались плохого поведения в поступках, речах и мыслях, оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, с остановкой жизнедеятельности тела, после смерти, возрождаются в хороших участях, в небесных мирах». Так, божественным глазом, очищенным и превосходящим человеческий, они видят умирающих и перерождающихся существ, [распознают] низших и высочайших, красивых и уродливых, счастливых и несчастных. Он понимает, как существа переходят [из жизни в жизнь] в соответствии с их поступками. ",  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.   It’s when a true person refrains from killing living creatures, stealing, and committing sexual misconduct.  

‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.   ‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form.  
upāyūpādānā → upayūpādānā (bj, mr); upādāyupādānā (sya-all); upāyupādānā (pts1ed) | virāgunaṁ → virāgaṁ (bj, pts1ed); virāgutaṁ (ṭīkā)  
viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness.  
Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element.  
Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
And I understand that my mind is freed through the ending of attraction based on the consciousness element.  
‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness.  
manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
mind, ideas, mind consciousness, and things knowable by mind consciousness.  
Adinnādānaṁ pahāya adinnādānā paṭivirato ahosiṁ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṁ.  
I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving.  

adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;   They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.  
adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;  
 

‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;   Он понимает: «Невозможно, не может произойти так, чтобы человек, совершающий неблагое телесное… словесное… умственное поведение, из-за этого, по этой причине, с распадом тела, после смерти, переродился бы в счастливом уделе, даже в небесном мире». ",  
They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.  
‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.  
И он понимает: «Может быть так, что человек, совершающий неблагое телесное… словесное… умственное поведение, из-за этого, по этой причине, с распадом тела, после смерти, переродился бы в несчастливом уделе, в погибели, даже в аду». ",  
But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’  
yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
",  
 
yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.  
",  
 
‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
Он понимает: «Невозможно, не может произойти так, чтобы человек, совершающий благое телесное… словесное… умственное поведение, из-за этого, по этой причине, с распадом тела, после смерти, переродился бы в несчастливом уделе, в погибели, даже в аду». ",  
They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.  
‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.  
И он понимает: «Может быть так, что человек, совершающий благое телесное… словесное… умственное поведение, из-за этого, по этой причине, с распадом тела, после смерти, переродился бы в счастливом уделе, даже в небесном мире». ",  
But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’  
yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
",  
 
yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.  
",  
 

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—  Воздержание от убийства живых существ, воздержание от взятия того, что не дано, воздержание от неблагого поведения в чувственных удовольствиях. ",  
Refraining from killing living creatures, stealing, and sexual misconduct.  

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti.   ‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.’  

Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti.   Now let me develop immersion in three ways.’  

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.   “These are the three characteristics, signs, and manifestations of a fool.  
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.  
There are these three characteristics, signs, and manifestations of an astute person.  
Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti;  
And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence.  

evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.   In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’  

Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.   But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  
Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.  
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  
idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.  
here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.  
Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti.  
For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’  
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm.  
idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti.  
here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’  
So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.  
‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi;  
‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.  
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi;  
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. …  
‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi;  
‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that.  
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi;  
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that.  
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,  
Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm.  
Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.  
But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.  
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,  
Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell.  
Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.  
But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.  

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.   So they become frightened, worried, concerned, and anxious because of grasping.  
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.  
So they become frightened, worried, concerned, and anxious because of grasping.  
Kathañcāvuso, anupādānā aparitassanā hoti?  
And how are they not anxious because of grasping?  
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.  
So they don’t become frightened, worried, concerned, or anxious because of grasping.  
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.  
So they don’t become frightened, worried, concerned, or anxious because of grasping.  

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.   тогда эта моя невозмутимость, поддерживаемая этой сферой, цепляющаяся к ней, осталась бы [там] на очень долгое время. ",  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
тогда эта моя невозмутимость, поддерживаемая этой сферой, цепляющаяся к ней, осталась бы [там] на очень долгое время. ",  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.  
тогда эта моя невозмутимость, поддерживаемая этой сферой, цепляющаяся к ней, осталась бы [там] на очень долгое время. ",  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.  
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.  
тогда эта моя невозмутимость, поддерживаемая этой сферой, цепляющаяся к ней, осталась бы [там] на очень долгое время. ",  
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.’  
‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.  
Он понимает: «С распадом тела, с окончанием жизни, всё, что чувствуется, при отсутствии наслаждения в этом, прямо здесь и остынет». ",  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;  
и с истощением масла и фитиля она гаснет из-за недостатка топлива, ",  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
anupahārā → anupāhārā (bj, pts1ed); anupādānā (si, mr)  
‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.  
Он понимает: «С распадом тела, с окончанием жизни, всё, что чувствуется, при отсутствии наслаждения в этом, прямо здесь и остынет». ",  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’  

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,   Воздержание от убийства живых существ, воздержание от взятия того, что не дано, воздержание от неблагого поведения в чувственных удовольствиях.  
Refraining from killing living creatures, stealing, and sexual misconduct.  

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.   It’s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and taking alcoholic drinks that cause negligence.  
Yaṁ hānanda, puggalo puggalaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ— 
When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence, it’s not easy to repay them …  
Taṁ ve dānaṁ āmisadānānamaggan”ti.  
that’s truly the best of material gifts.”  

Dānā ca kho dhammapadaṁva seyyo;   but the path of the teaching is better than giving,  

Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.   Your Majesty, please support us to give gifts and make merit.’  
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.  
Your Majesty, please support us to give gifts and make merit.’  
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.  
Your Majesty, please support us to give gifts and make merit.’  
Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.  
Your Majesty, please support us to give gifts and make merit.’  

Abhabbo dānāhaṁ, bhante, puna bhagavantaṁ upasaṅkamituṁ yadidaṁ otārāpekkho”ti.   Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”  

“Rāgo ca doso ca kutonidānā,   “Where do greed and hate come from?  
“Rāgo ca doso ca itonidānā,  
“Greed and hate come from here;  

Sve dānāhaṁ kālena bhagavantaṁ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji.   I’ll go and see him tomorrow.” He went to bed thinking of the Buddha.  

Sādānesu anādānā,   not grasping among those who grasp:  

Cattārimāni, bhikkhave, upādānāni—  There are these four kinds of grasping.  

Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?   What is the source, origin, birthplace, and inception of these four fuels?  
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.  
Craving.  
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source, origin, birthplace, and inception of craving?  
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.  
Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Contact.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Ignorance.  

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.   The world is for the most part shackled by attraction, grasping, and insisting.  
Upayupādānābhinivesavinibandho → upāyupādānābhinivesavinibaddho (bj); upāyupādānābhinivesavinibandho (sya-all, km, pts1ed, pts2ed) 

‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?   ‘What is the source of rebirth?’  
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.  
‘Continued existence is the source of rebirth.’  

‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ.   ‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.  
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  
‘But what is the source, origin, birthplace, and inception of rebirth?’  
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  
 
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.  
‘Continued existence is the source, origin, birthplace, and inception of rebirth.’  
taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  
‘What is the source of craving?’  
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  
 
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.  
‘Feeling is the source of craving.’  

Yaṁ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, adinnādānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.   Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.  

‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?   ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’  
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;  
‘Continued existence is the source of rebirth.  
taṇhā panāyaṁ kiṁnidānā …  
‘But what is the source of this craving? …’ …  
saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā;  
‘But what is the source of these choices?  
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;  
‘Ignorance is the source of choices.  
Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’  
Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’  

Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.   As the original fuel is used up and no more is added, the bonfire would be extinguished due to lack of fuel.  

Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.   As the original fuel is used up and no more is added, the oil lamp would be extinguished due to lack of fuel.  

Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.   As the original fuel is used up and no more is added, the oil lamp would be extinguished due to lack of fuel.  

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?   “Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”  

adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṁ saṁsandanti samenti;   who refrain from stealing …  

adinnādānā paṭiviratā …   who refrain from stealing …  

adinnādānā paṭiviratā …pe…   who refrain from stealing …  

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.   Монахи, до той степени, до которой я пожелаю, я вижу за счёт божественного глаза, очищенного и превосходящего человеческий, смерть и перерождение существ, я различаю низших и великих, красивых и уродливых, счастливых и несчастных, и я понимаю, как существа переходят [из жизни в жизнь] в соответствии с их поступками: «Эти существа, которые придерживались плохого поведения в поступках, речах и мыслях, оскорбляли благородных, были привержены неверным воззрениям, предпринимая действия на основе неверных воззрений. С распадом тела, после смерти, они возникают в состоянии лишения, в несчастливом уделе, в погибели, даже в аду. А эти существа, которые придерживались хорошего поведения в поступках, речах и мыслях, не оскорбляли благородных, были привержены верным воззрениям, предпринимая действия на основе верных воззрений, С остановкой жизнедеятельности тела, после смерти, возрождаются в хороших участях, в небесных мирах». Так, божественным глазом, очищенным и превосходящим человеческий, я вижу смерть и перерождение существ, [распознают] низших и высочайших, красивых и уродливых, счастливых и несчастных. Я понимаю, как существа переходят [из жизни в жизнь] в соответствии с их поступками. ",  
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.  

Nidānābhisamayadhātu,    

Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.   Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”  

Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.   The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.  
nandī → nandi (bj, sya-all, km, pts1ed) | upayupādānā → upāyupādānā (sya-all, km, pts1ed) | anabhāvaṅkatā → anabhāvakatā (bj, pts1ed)  
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.  

“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.   “Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.  
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.  
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.  

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.   So they become frightened, worried, concerned, and anxious because of grasping.  
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.  
 
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.  
 
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.  
So they become frightened, worried, concerned, and anxious because of grasping.  
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.  
So they don’t become frightened, worried, concerned, or anxious because of grasping.  
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.  
 
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.  
 
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.  
So they don’t become frightened, worried, concerned, or anxious because of grasping.  

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.  
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’” 

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena   The world is for the most part shackled by attraction, grasping, and insisting.  

Tassa mayhaṁ, bhikkhu …pe… caturāsītidhenusahassāni ahesuṁ dukūlasandānāni kaṁsūpadhāraṇāni.   I had 84,000 milk cows with silken reins and bronze pails.  

cittavodānā sattā visujjhanti.   Sentient beings are purified because the mind is purified.  
cittavodānā sattā visujjhanti.  
Sentient beings are purified because the mind is purified.  
cittavodānā sattā visujjhanti.  
Sentient beings are purified because the mind is purified.  

“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.   «Монахи, вы должны отбросить любое желание, алчность, наслаждение и привязанность к материи; и любое привлечение, удержание, умственную фиксацию, настойчивость и скрытые тенденции. 
“Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
к вниманию; и любое привлечение, удержание, умственную фиксацию, настойчивость и скрытые тенденции. 
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—  «Радха, желание, тяга, наслаждение, жажда, вовлечённость, цепляние, умственные позиции, приверженности, скрытые склонности в отношении формы:  
“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— 

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.   «Любое, Радха, желание, какое только существует по отношению к форме, любую жажду, наслаждение, вовлечённость и цепляние, умственные позиции, приверженности, скрытые склонности – отбросьте это.  
“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
И то же самое [следует сделать] в отношении чувства … 
You should give up any desire, greed, relishing, and craving for feeling …  
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
формаций [ума] … 
choices …  
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.  
и сознания» … 
consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.  

Saddānāhaṁ, bhikkhave …    

“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.   “Mendicants, I will teach you the principle for depleting all fuel.  
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?  
And what is the principle for depleting all fuel?  
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.  
This is the principle for depleting all fuel.” 

“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.   “Mendicants, I will teach you the principle for depleting all fuel.  
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?  
And what is the principle for depleting all fuel?  
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.  
This is the principle for depleting all fuel.”  

Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.   Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi.  
Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.  
Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi.  

‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṁ devapuraṁ gacchāmī’ti.   ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’  
‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṁ asurapuraṁ gamissāmī’ti.  
‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’  

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.  
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’” 

Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.  
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’” 

“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā.   “Mendicants, these three feelings are born, rooted, sourced, and conditioned by contact.  
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṁyeva kaṭṭhānaṁ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati.  
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.  
saṅghaṭṭanasamodhānā → saṅkhattā tassa samodānā (cck, sya1ed, km); saṅghaṭṭā tassa samodhānā (sya2ed); saṅghattā tassa samodhānā (mr) 
Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā.  
In the same way, these three feelings are born, rooted, sourced, and conditioned by contact.  

Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti—  They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.  

Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti—  She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.  

“Cattārimāni, āvuso, upādānāni.   “Reverend, there are these four kinds of grasping.  
imāni kho, āvuso, cattāri upādānānī”ti.  
These are the four kinds of grasping.”  
“Atthi panāvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti?  
“But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?”  
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti.  
“There is.” …  
“Katamo panāvuso, maggo katamā paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti?  
 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ upādānānaṁ pahānāya, seyyathidaṁ— 
 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti.  
 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ upādānānaṁ pahānāya.  
 

idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko.   Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko,  
“In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  

Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha.   He criticizes and denounces stealing …  
‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha.  
‘In many ways the Buddha criticizes and denounces stealing …’  
Āyatiñca adinnādānā paṭivirato hoti.  
 
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti.  
They give up stealing.  

Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.   It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view.  

Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…   If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ …  
Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ …  

Idānāhaṁ, bho gotama, samaṇaṁ mahāmoggallānaṁ upasaṅkamitvā etamatthaṁ apucchiṁ.   Just now I went to the ascetic Mahāmoggallāna and asked him about this matter.  

Idānāhaṁ, bho moggallāna, samaṇaṁ gotamaṁ upasaṅkamitvā etamatthaṁ apucchiṁ.   Just now I went to the ascetic Gotama and asked him about this matter.  

Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī—  Avoiding killing living creatures, stealing, and sexual activity.  

Tīṇi suttantāni ekanidānāni.    

“Cattārimāni, bhikkhave, upādānāni.   “Mendicants, there are these four kinds of grasping.  
imāni kho, bhikkhave, cattāri upādānāni.  
These are the four kinds of grasping.  
Imesaṁ kho, bhikkhave, catunnaṁ upādānānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.  
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.” 

Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

“Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāmī”ti.   “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of grounds and causes.” 

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’  
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;  
As the oil and the wick are used up, it would be extinguished due to lack of fuel.  
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’” 

So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati.   Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing.  

(Tīṇipi suttantāni ekanidānāni.)  (The following two discourses have the same setting.) 

“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti—  “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence,  

… “Evameva kho, bhikkhave, appakā te sattā ye adinnādānā paṭiviratā; atha kho eteva bahutarā sattā ye adinnādānā appaṭiviratā …pe….   “… the sentient beings who refrain from stealing are few, while those who don’t refrain are many. …”