“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthirūpaṁ.   
“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthisaddo.   
“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthigandho.   
“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiraso.   
“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ purisassa cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, itthiphoṭṭhabbo.   
“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman.
“Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisarūpaṁ.   
“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekasaddampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisasaddo.   
“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekagandhampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisagandho.   
“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekarasampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaraso.   
“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man.
“Nāhaṁ, bhikkhave, aññaṁ ekaphoṭṭhabbampi samanupassāmi yaṁ evaṁ itthiyā cittaṁ pariyādāya tiṭṭhati yathayidaṁ, bhikkhave, purisaphoṭṭhabbo.   
“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man.
  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ.   
“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ.   
“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ uppajjati uppannaṁ vā thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṁ.   
“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, km, pts1ed) | tandī → tandi (sya-all, mr) | vijambhitā → vijambhikā (bj, sya-all, km, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ uppajjati uppannaṁ vā uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, cetaso avūpasamo.   
“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ.   
“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṁ, bhikkhave, mettā cetovimutti.   
“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā thinamiddhaṁ nuppajjati uppannaṁ vā thinamiddhaṁ pahīyati yathayidaṁ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.   
“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor.
Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṁ nuppajjati uppannañca thinamiddhaṁ pahīyatī”ti.   
When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannaṁ vā uddhaccakukkuccaṁ nuppajjati uppannaṁ vā uddhaccakukkuccaṁ pahīyati yathayidaṁ, bhikkhave, cetaso vūpasamo.   
“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like peace of mind.
Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṁ nuppajjati uppannañca uddhaccakukkuccaṁ pahīyatī”ti.   
When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind.
  

  

  

  

  

  

  

  

  

  

  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ akammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind. yathayidaṁ, bhikkhave, cittaṁ → yathayidaṁ cittaṁ (bj, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ kammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ apātubhūtaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ pātubhūtaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ aguttaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ guttaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ arakkhitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ rakkhitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   
“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind.
  

  

  

  

  

  

Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.   
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ.   
“Mendicants, I do not see a single thing that’s as quick to change as the mind.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pamādo.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appamādo.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kosajjaṁ.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness.
  

  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, vīriyārambho.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. vīriyārambho → viriyārambho (bj, sya-all, km, pts1ed) "
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, mahicchatā.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, appicchatā.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asantuṭṭhitā.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, santuṭṭhitā.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, ayonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, asampajaññaṁ.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sampajaññaṁ.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, pāpamittatā.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, kalyāṇamittatā.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like pursuing bad habits and not good habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like pursuing good habits and not bad habits.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, ayonisomanasikāro.   
“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind.

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

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

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

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, micchādiṭṭhi.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, sammādiṭṭhi.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, micchādiṭṭhi.   
“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sammādiṭṭhi.   
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro.   
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi.   
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. yena → yenevaṁ (bj, sya-all, km, pts1ed)
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi.   
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ mahāsāvajjaṁ yathayidaṁ, bhikkhave, micchādiṭṭhi.   
“Mendicants, I do not see a single thing that is so very blameworthy as wrong view.
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso.   
“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic.

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

So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati.   
Afraid of the fault apparent in the present life, they do not steal the belongings of others.

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.

Tasseva nimittassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that foundation, those bad, unskillful qualities do not occur.”
Tasseva nidānassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that source, those bad, unskillful qualities do not occur.”
Tasseva hetussa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that cause, those bad, unskillful qualities do not occur.”
Tesaṁyeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up those conditions, those bad, unskillful qualities do not occur.”
Tasseva paccayassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that reason, those bad, unskillful qualities do not occur.”
Tasseva rūpassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that form, those bad, unskillful qualities do not occur.”
Tassāyeva vedanāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that feeling, those bad, unskillful qualities do not occur.”
Tassāyeva saññāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that perception, those bad, unskillful qualities do not occur.”
Tasseva viññāṇassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that consciousness, those bad, unskillful qualities do not occur.”
Tasseva saṅkhatassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   
By giving up that conditioned basis, those bad, unskillful qualities do not occur.” "

Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?   
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānupāto → vādānuvādo (mr)
na me te vuttavādino. Abbhācikkhanti ca pana maṁ asatā abhūtena.   
do not repeat what I have said. They misrepresent me with what is false and untrue. ca pana maṁ → ca pana maṁ te (bj, sya-all, km, pts1ed)

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.   
If I were to say that ‘I do not know … the world with its gods’, I would be lying.
Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva.   
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr)
Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali.   
If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?   
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

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

“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti.   
“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.” Evampi kho te → evampi kho (mr)
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.   
“Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up. ketabino → keṭubhino (bj, sya-all, km, pts1ed) "

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.”
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.”

Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.   
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.   
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.   
The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.

Yaṁ hissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Yaṁ hissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Yaṁ hissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.
Yaṁ hissa, bhikkhave, anadhivāsato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.
Yaṁ hissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.
Yaṁ hissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of.
Yaṁ hissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.

Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.   
I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.

Itthatte, bhikkhave, anabhiratā sattā purisesu visaṁyogaṁ gatā.   
Sentient beings who do not relish their femininity are not yoked to men.
Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṁyogaṁ gatā.   
Sentient beings who do not relish their masculinity are not yoked to women.

So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ anāgāmī hoti anāgantā itthattaṁ.   
When that deed, success, fame, and sovereignty is spent they are a non-returner; they do not return to this state of existence.

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. uppannaṁ lābhaṁ anabhibhuyya → anabhibhuyya anabhibhuyya (mr) | lābhaṁ abhibhuyya → abhibhuyya abhibhuyya (mr) "

Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.

Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?   
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānuvādo → vādānupāto (si, sya-all, pts1ed)

ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ …pe….   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity … milakkhesu → milakkhūsu (sya-all, mr)

Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.   
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where sensual pleasures cease’,
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’,
‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where rapture ceases’,
‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where bliss with equanimity ceases’,
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where perceptions of form ceases’,
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti—   
If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,

Puna caparaṁ, bhikkhave, rañño antepuraṁ hatthisammaddaṁ assasammaddaṁ rathasammaddaṁ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni.   
Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that do not befit a monk.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.   
Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.   
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.

“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.   
“Do not fear, great king, do not fear!
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.

Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…   
While he is residing in a village or town, non-human entities do not harass them. …

Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…   
While he is residing in a village or town, non-human entities do not harass them. …

Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:

Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:

“Ye te, kassapa, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena.   
“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.

“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi:   
“Kevaḍḍha, I do not teach Dhamma to the mendicants like this:
‘mayampi kho, bhikkhu, na jānāma:   
‘Mendicant, we too do not know this.
‘mayampi kho, bhikkhu, na jānāma:   
‘Mendicant, we too do not know this.
‘mayampi kho, bhikkhu, na jānāma:   
‘Mendicant, we too do not know this.
Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.   
But I too do not know where these four primary elements cease with nothing left over.

“Avasavattī, bho gotama”.   
“They do not.”
avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?   
and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”

Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.   
Do not beg the Realized One. Now is not the time to beg the Realized One.”
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: osaranti → otaranti (bj, pts1ed) | osāriyamānāni → otāriyamānāni (bj, pts1ed)
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:   
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:   
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.   
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
“alaṁ, āvuso, mā socittha mā paridevittha.   
“Enough, reverends, do not grieve or lament.
“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa:   
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed:
“alaṁ, āvuso, mā socittha, mā paridevittha.   
“Enough, reverends, do not grieve or lament.

‘pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā”ti.   
But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”

“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.   
“No, lord of gods, they do not.”

Mā ca te aggi nibbāyi.   
Do not extinguish it.

Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.   
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin. pajānaṁ → pajānanaṁ (sya-all, pts1ed, csp1ed)
Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.   
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin.
Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.   
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin. pajānaṁ → pajānanaṁ (bj, sya-all, pts1ed, csp1ed)

Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo evaṁ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo evaṁ vadāmi.   
I do not speak for any of these reasons. napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr) | napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr)

Mā ca te, tāta, vijite adhammakāro pavattittha.   
Do not let injustice prevail in the realm.
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘na kho te, deva, samatena sudaṁ janapadaṁ pasāsato pubbenāparaṁ janapadā pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ.   
‘Sire, when governed according to your own ideas, the country’s people do not prosper like before, as they did when former kings proceeded in the noble duty of a wheel-turning monarch.
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ.   
Mendicants, I do not see a single power so hard to defeat as the power of Māra.

Māssu, bho satta, punapi evarūpamakāsī’ti.   
Do not do such a thing again.’

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.   
Cunda, I do not teach you solely for restraining defilements that affect the present life.

Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti:   
Seers who are outsiders remember these marks, but they do not know

Pāpā nivāreti, kalyāṇe niveseti, assutaṁ sāveti, saggassa maggaṁ ācikkhati.   
They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven.

Santi hi, bhante, uḷārā yakkhā bhagavato pasannā.   
some do not.
Santi hi, bhante, majjhimā yakkhā bhagavato pasannā.   
some do not.
Santi hi, bhante, nīcā yakkhā bhagavato pasannā.   
some do not.
Na te bījaṁ pavapanti,   
They do not sow the seed,

Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.   
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. asaññasattā → asaññisattā (sya-all, km)
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. milakkhesu → milakkhakesu (sya-all, km); milakkhusu (pts1ed); milakkhūsu (mr)

paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go.
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.   
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

“Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ.   
“Mendicants, I do not see a single shroud, shrouded by which people wander and transmigrate for a long time like the shroud of ignorance. yena → yenevaṁ (?) | avijjānīvaraṇaṁ → avijjānīvaraṇena (?)

“Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ.   
“Mendicants, I do not see a single fetter, fettered by which people wander and transmigrate for a long time like the fetter of craving. yena → yenevaṁ (sya-all); yeneva (pts-vp-pli1) | taṇhāsaṁyojanaṁ → taṇhāsaṁyojanena (?)

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato ajjhattikaṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, yoniso manasikāro.   
“Taking into account interior factors, mendicants, I do not see a single one that is so very helpful as rational application of mind for a trainee mendicant who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke.

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā.   
“Taking into account exterior factors, mendicants, I do not see a single one that is so very helpful as good friendship for a trainee mendicant who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke.

Yasmā ca kho, bhikkhave, sattā na evaṁ jānanti dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṁ cittaṁ pariyādāya tiṭṭhatī”ti.   
It is because sentient beings do not know, as I do, the fruit of giving and sharing, that they eat without first giving, and the stain of stinginess occupies their minds.”

Dhammaṁ apassanto na maṁ passati.   
Not seeing the teaching, they do not see me. na maṁ passati → maṁ na passati (sya-all) "
So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo;   
Yet they do not covet sensual pleasures; they’re not infatuated, or full of ill will and malicious intent. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties.

Tañca maggaṁ na jānanti,   
And they do not know the path

“Na khvāhaṁ, bho gotama, jānāmi vasalaṁ vā vasalakaraṇe vā dhamme;   
“No I do not, Master Gotama.

Kiñcāpi te honti bhusaṁ pamattā,   
do not take an eighth life,

Na tassa paññā ca sutañca vaḍḍhati,   
Wisdom and learning do not flourish

Na kāme abhipatthayaṁ.   
I do not yearn for sensual pleasure.

Tañca maggaṁ na jānanti,   
And they do not know the path

yāyattānaṁ na tāpaye;   
that do not hurt yourself

Anusāsatu maṁ bhavaṁ,   
for I do not understand

Ajānato me muni brūhi puṭṭho,   
I do not know, so please tell me when asked,

Āguṁ na karoti kiñci loke,   
They do nothing monstrous at all in the world,
Ubhaye tvaṁ na limpasi;   
do not stick to you.

Tasmā dhīrā na socanti,   
That is why the wise do not grieve,
Yassa maggaṁ na jānāsi,   
For one whose path you do not know—

“Nāhaṁ kumāre ahitamanussarāmi;   
“I do not forsee harm befall the boy,
Na pāraṁ diguṇaṁ yanti,   
They do not go to the far shore twice,

Tañca maggaṁ na jānanti,   
And they do not know the path
Na te gacchanti punabbhavanti.   
do not proceed to a future life.” Na te gacchanti → nāgacchanti (bj, pts-vp-pli1)
Na gacchanti punabbhavanti.   
do not proceed to a future life.” Na gacchanti → nāgacchanti (bj, pts-vp-pli1)
Na gacchanti punabbhavanti.   
do not proceed to a future life.”
Santike na vijānanti,   
Though close, they do not understand,

Evampi piyāyitaṁ janaṁ,   
so too you do not see your loved ones
Nāññena visuddhimicchati,   
They do not wish to be purified by another;

“Etādisañce ratanaṁ na icchasi,   
“If you do not want a gem such as this,
Sa mānameti na hi tammayo so;   
due to view or thought, for they do not identify with that.

Asatā ca na socati;   
do not grieve for that which is not,

Phasse asante na bhavanti hete;   
when contact is absent they do not occur.
Bhavābhavāya na sameti dhīro”ti.   
The wise do not proceed to life after life.” "

Na vāhametaṁ tathiyanti brūmi,   
I do not say that it is correct tathiyanti → tathivanti (sya-all, mr)

Diṭṭhe sute khantimakubbamāno”.   
since they do not believe based on the seen or the heard?

Na hi santo paṭisenikaronti.   
for the virtuous do not retaliate.

“Sace me yācamānassa,   
“If, good sir, you do not
“Ahampetaṁ na jānāmi,   
“I too do not know that,

“Na diṭṭhiyā na sutiyā na ñāṇena, (…)   
“Experts do not speak of a sage in terms of (…) → (na sīlabbatena) (si, sya-all, csp1ed)

“Yasmiṁ kāmā na vasanti,   
“In whom sensual pleasures do not dwell,”
“Yasmiṁ kāmā na vasanti,   
“In whom sensual pleasures do not dwell,”

Etadeke nābbhaññaṁsu,   
There are some who do not realize this,
Na naṁ sallanti addasuṁ.   
they do not see the dart.
Ahaṁ karomīti na tassa hoti;   
they do not think, ‘I make it’,

“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.   
“Sir, so long as the Realized Ones, the perfected ones, the fully awakened Buddhas do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.   
But when the Realized Ones do arise in the world, the wanderers of other religions are no longer honored, respected, revered, venerated, and esteemed. And they do not receive robes, almsfood, lodgings, and medicines and supplies for the sick.
“Evametaṁ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.   
“That’s so true, Ānanda. So long as the Realized Ones do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick.

Piye asante na bhavanti ete.   
without loved ones they do not occur.

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.   
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.   
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.   
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.   
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.   
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.   
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.   
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.   
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?   
And what are the things to which they do not apply the mind but should?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;   
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,
ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.   
These are the things to which they do not apply the mind but should.
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;   
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint.
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled.
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.   
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.

Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti,   
The disciples of a teacher who lives in seclusion do not train in seclusion.
‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—   
‘The disciples of a teacher who lives in seclusion do not train in seclusion.’
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti.   
This is how the disciples of a Teacher who lives in seclusion do not train in seclusion.

Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.   
In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart! ketabino → keṭubhino (bahūsu) "

Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.   
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.   
‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.   
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—   
“Sir, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state.
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?   
And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?”

Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:   
I have been falsely misrepresented as being what I am not, and saying what I do not say. cāhaṁ na, bhikkhave → vāhaṁ bhikkhave na (bj, pts1ed); cāhaṁ bhikkhave na (sya-all)

‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.   
‘Leave the dragon! Do not disturb the dragon! Worship the dragon!’
Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti.   
This is the meaning of: ‘Leave the dragon! Do not disturb the dragon! Worship the dragon.’”

‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.   
‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.   
‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.   
‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.   
These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say.

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.   
“No, they do not.”

‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi;   
‘Do not fear, sir, do not fear!
“mā bhavaṁ bhāyi mā bhavaṁ bhāyi,   
‘Do not fear, sir, do not fear!

etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti.   
I am that range and that territory, but I do not identify with that.’ etaṁ pathohamasmi, etaṁ gocaro → etapathohamasmi etagocaro (bj, sya-all, km, pts1ed) "

‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho:   
‘I know you, Wicked One. Do not think,
‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite;   
‘If such is your understanding, good sir, do not present it to your disciples or those gone forth!
mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ;   
Do not teach this Dhamma to your disciples or those gone forth!
mā sāvakesu gedhimakāsi, mā pabbajitesu.   
Do not wish this for your disciples or those gone forth!
iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.   
please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’
‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho:   
‘I know you, Wicked One. Do not think,

Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.   
Do not harass the Realized One or his disciple.
“evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho:   
“I know you even when you’re like this, Wicked One. Do not think,
“etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho   
“I see you even there, Wicked One. Do not think,

“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi.   
“Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.
Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.   
The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.   
The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’

Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?   
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena.   
“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.

‘tiṭṭha, bhante, mā pāvisi.   
‘Wait, sir, do not enter.
“tiṭṭha, bhante, mā pāvisi.   
“Wait, sir, do not enter.
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:   
Saying, “No, mister, I do not require almsfood,” he turned back and went to the Jain Ñātika and said to him,
“tiṭṭha, bhante, mā pāvisi.   
“Wait, sir, do not enter.

‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ.   
‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.

Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.   
I don’t like that, and do not accept it.

jānāti bhagavā, nāhaṁ jānāmī’ti.   
The Buddha knows, I do not know.’

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?   
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti.   
“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:

Atha ca panāhaṁ na vadāmi:   
Nevertheless, I do not say:

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.” Na akāraṇena → na akāraṇe (bj)
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.”

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.”
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.   
Realized Ones do not smile for no reason.”
Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi.   
Keep up this good practice that I have founded. Do not be my final man.
yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.   
“Keep up this good practice that I have founded. Do not be my final man.”’
abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.   
Mount the heavenly chariot, great king! Do not waver.’
abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.   
Mount the heavenly chariot, great king! Do not waver.”’
abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno.   
Mount the heavenly chariot, great king! Do not waver.
‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’.   
‘You all should keep up this good practice that I have founded. Do not be my final men.’
‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.   
‘You all should keep up this good practice that I have founded. Do not be my final men.’”

“mā bhāyi, mahārāja, natthi te ito bhayan”ti.   
“Do not fear, great king. You have nothing to fear from him.”

“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.   
“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.   
“Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.”
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.   
“Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.”

mā te kaṅkhāhu brāhmaṇa.   
so do not doubt, brahmin.

“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṁ—   
“No, sir, I do not.

“yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddhiṁ saṁvasati.   
“Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Master Gotama doesn’t live together with these. ketabino → keṭubhino (bj, sya-all, km, pts1ed) | bāhulikā → bāhullikā (sya-all, km) "

Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.   
Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. ekaṁ rūpampi → ekarūpampi (bj)

no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti.   
If not, then leave each to his own, and do not question me about it further.”

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;   
you both do and do not make a wish,
āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;   
you both do and do not make a wish,
āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;   
they both do and do not make a wish,
āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;   
they both do and do not make a wish,
nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.   
or they neither do nor do not make a wish.

‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi.   
‘When I don’t focus on the foundation of the forms, but focus on the foundation of the light, then I perceive light and do not see forms.
Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—   
But when I don’t focus on the foundation of the light, but focus on the foundation of the forms, then I see forms and do not perceive light.

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti, na te dhammā mayi saṁvijjanti, ahañca na tesu dhammesu sandissāmī’ti.   
‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I do not exhibit them!’
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ; yathābhuttañca bhuñjathā’ti.   
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’

“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.   
“No, reverend, I do not.
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.   
“I also do not.
“Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti.   
“I do not.
“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti.   
“I also do not.

“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.   
“No, reverend, I do not.
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.   
“I also do not.
“Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthā.   
“I do not.
“Na kho ahaṁ, bhante, jānāmi taṁ devaputtan”ti.   
“I do not, sir.”

yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.   
Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.
Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—   
Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—   
‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—   
‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—   
‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.   
The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—   
‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.   
“The Realized Ones do not ordain those whose bowl and robes are incomplete.”

Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.   
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.   
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.

“Te matesu na mīyanti,   
“Among the dead they do not die,

Mā rāhu gilī caramantalikkhe,   
Rāhu, do not swallow him as he traverses the sky.

“Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma.   
“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it.

yāyattānaṁ na tāpaye;   
as do not hurt yourself

“Na harāmi na bhañjāmi,   
“I do not take, nor do I break;

Asmā lokā paraṁ lokaṁ,   
That’s how the departed do not grieve

‘Mā kho tvaṁ, mārisa, vācesi sakkaṁ devānamindaṁ sambarimāyan’ti.   
‘Do not, good sir, teach the Sambari sorcery to Sakka!’

Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.   
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’

mā bhāyi, vakkali;   
“Do not fear, Vakkali,
mā bhāyi, vakkali.   
do not fear!

Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.   
I do not regard anything among these five grasping aggregates as self or as belonging to self.”
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;   
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended.

Asamāhite citte dhammā na pātubhavanti.   
When the mind is not immersed in samādhi, principles do not become clear.
Asamāhite citte dhammā na pātubhavanti.   
When the mind is not immersed in samādhi, principles do not become clear.

Santike na vijānanti,   
Though close, they do not understand,

Issariyabalena abhibhūtaṁ mātugāmaṁ neva rūpabalaṁ tāyati, na bhogabalaṁ tāyati, na ñātibalaṁ tāyati, na puttabalaṁ tāyati, na sīlabalaṁ tāyatī”ti.   
The power of authority. Mastered by this, a female’s powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.” "

imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.   
These views come to be when identity view exists. When identity view does not exist they do not come to be.”

“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena.   
“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā.   
“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe…   
“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā.   
“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe…   
“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yo evaṁ bhāvito bahulīkato saṁyojanīyānaṁ dhammānaṁ pahānāya saṁvattati, yathayidaṁ, bhikkhave, satta bojjhaṅgā.   
“Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors.

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, yonisomanasikāro.   
“Taking into account interior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like rational application of mind. …”

“Bāhiraṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, kalyāṇamittatā.   
“Taking into account exterior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”

Kathaṁ sahetu, sappaccayo aññāṇaṁ adassanaṁ hotī”ti?   
How do not knowing and not seeing have causes and reasons?”

So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ.   
Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer. kaṇḍakaṭhānaṁ → kaṇḍakādhānaṁ (bj); kaṇṭakaṭṭhānaṁ (sya-all); kaṇṭakaṁ ṭhānaṁ (pts1ed); kaṇḍakaṁ ṭhānaṁ (mr) | candaniyaṁ → candanikaṁ (bj, sya-all) | oḷigallaṁ → oligallaṁ (bj)

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.   
“Do not fear, Mahānāma, do not fear!
Mā bhāyi, mahānāma, mā bhāyi, mahānāma.   
Do not fear, Mahānāma, do not fear!

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.   
“Do not fear, Mahānāma, do not fear!

Asamāhite citte dhammā na pātubhavanti.   
When the mind is not immersed in samādhi, principles do not become clear.
Asamāhite citte dhammā na pātubhavanti.   
When the mind is not immersed in samādhi, principles do not become clear.

Tañca maggaṁ na jānanti,   
And they do not know the path