“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   «Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой и невзращенной, приносила бы такое страдание.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hotī”ti.  
Неразвитый и невзращенный ум приносит страдание».  
An undeveloped and uncultivated mind brings suffering.”  

“Ye te, bhikkhave, bhikkhū adhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū dhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

“Ye te, bhikkhave, bhikkhū anāpattiṁ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, those mendicants who explain non-offense as an offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū āpattiṁ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain an offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū lahukaṁ āpattiṁ garukā āpattīti dīpenti …pe… garukaṁ āpattiṁ lahukā āpattīti dīpenti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti …pe… aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti …pe… sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti …pe… anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti …pe… sappaṭikammaṁ āpattiṁ appaṭikammā āpattīti dīpenti …pe… appaṭikammaṁ āpattiṁ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  

“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “One person, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.  
This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”  
“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.  
Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya;  
Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish,  
evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.  
so too that silly man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”  

Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ:   And if giving up the unskillful led to harm and suffering, I would not say:  
Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ:  
If developing the skillful led to harm and suffering I wouldn’t say:  

Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.  
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.  

“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, a well-known mendicant who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
A well-known mendicant who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.   And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
 
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  

Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya ātappaṁ karaṇīyaṁ, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya ātappaṁ karaṇīyaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsanāya ātappaṁ karaṇīyaṁ.   You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening.  
Yato kho, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya ātappaṁ karoti, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya ātappaṁ karoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsanāya ātappaṁ karoti.  
It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening.  

Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.   Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
(…) → (byādhipi dukkho) (bj, mr); (vyādhi pi dukkhā) (pts1ed) | appiyehi sampayogo dukkho, piyehi vippayogo dukkho → etthantare pāṭho katthaci natthi  

‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.   ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.  
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā?  
“When you undertake them, do they lead to harm and suffering, or not?  
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti.  
“When you undertake them, they lead to harm and suffering.  
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti,  
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’  

Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.   But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.  
Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā?  
“When you undertake them, do they lead to harm and suffering, or not?  
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti.  
“When you undertake them, they lead to harm and suffering.  
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti,  
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’  

Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti.   Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.  
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti.  
 

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

Sabbe saṅkhārā dukkhā.   all conditions are suffering.  
‘sabbe saṅkhārā dukkhā’ti.  
‘All conditions are suffering.’  

Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya;   It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish.  
evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.  
In the same way that silly man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.” 

dukkhā atthi pamocanaṁ.   there’s no release from suffering.  

dukkhā atthi pamocanaṁ.    

‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi.   the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti.   ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?  
And what’s the painful practice with slow insight?  
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.  
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?  
And what’s the painful practice with swift insight?  
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?  
And what’s the painful practice with slow insight?  
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.  
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?  
And what’s the painful practice with swift insight?  
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.  

Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.   It’s when a mendicant cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
It’s when a mendicant endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  
Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṁ paṭipadā dukkhā, imināpāyaṁ hīnā akkhāyati; yampāyaṁ paṭipadā dandhā, imināpāyaṁ hīnā akkhāyati.  
Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow.  
Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.  
The painful practice with swift insight is said to be inferior because it’s painful.  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
 
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā dukkhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the painful practice with swift insight to free my mind from defilements by not grasping.” 

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
 

‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti.   ‘All sensual pleasures are impermanent, suffering, and perishable.’  

‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.   ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.  
“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā?  
“When you undertake them, do they lead to harm and suffering, or not?  
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti.  
“When you undertake them, they lead to harm and suffering.  
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti,  
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’  

Saṅkhittaṁ vitthataṁ dukkhā,    

Sabbadukkhāpanūdanaṁ;   that dispels all suffering.  

Sabbadukkhāpanūdanaṁ;   that dispels all suffering.  

‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.   ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
With the similes of a skeleton …  
Maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a scrap of meat …  
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a grass torch …  
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a pit of glowing coals …  
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a dream …  
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
borrowed goods …  
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
fruit on a tree …  
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a butcher’s knife and chopping block …  
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a staking sword …  
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo;  
‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks,  
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
With the simile of a skeleton …  
Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, a senior mendicant who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
A senior mendicant who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

Asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.   They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  
Sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

“Pañcimāni, bhikkhave, samaṇadukkhāni.   “Mendicants, there are these five kinds of suffering for an ascetic.  
Imāni kho, bhikkhave, pañca samaṇadukkhāni.  
These are five kinds of suffering for an ascetic.  

Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Dukkhā, gahapati, sāpekkhassa kālakiriyā;   Such concern is suffering,  
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
 
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
 
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
 
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
 
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
 
Dukkhā, gahapati, sāpekkhassa kālakiriyā;  
Such concern is suffering,  

Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya.   This will be for their lasting harm and suffering.  

Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.   This will be for their lasting harm and suffering.  
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.  
This will be for their lasting harm and suffering.  

“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?   “When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”  
codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?  
Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”  
anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?  
Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”  
“Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino;  
“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures.  

“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Phagguna; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;   “Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā.  
There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh.  
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.  
Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr)  

Dukkhānupassīsutta   Observing Suffering  
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati …pe….  
First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …” 

Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa.   When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.  

Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.   But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  

Idha, bhikkhave, ekacco puggalo cakkhusmiṁ dukkhānupassī viharati …pe…   First, take a person who meditates observing suffering in the eye. …  
dukkhānupassī viharati …  
meditates observing suffering …  

Dukkhā paṭipadā dandhābhiññā,   Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
painful practice with swift insight,  

“Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā.   “Rebirth is suffering, reverend, no rebirth is happiness.  

“Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā.   “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness.  

Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṁ sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.   A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …  

Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.   This will be for their lasting harm and suffering.  
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.  
This will be for their lasting harm and suffering.  

Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti.   That would be for his lasting harm and suffering.”  

yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  

ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni.   in an exclusively painful hell, or among the species of creepy animals.  
ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni.  
in an exclusively painful hell, or among the species of creepy animals.  

abhabbo cakkhusmiṁ dukkhānupassī viharituṁ…   suffering …  

dukkhānupassī viharituṁ…   meditate observing suffering …  

Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.   Ведь чувственные удовольствия, досточтимый, непостоянны, приносят несчастье, изменчивы по природе, с их изменчивостью и превратностью возникают горе, плач, несчастье, неудовлетворенность, беспокойство.  
Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.  

Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   Они не движутся, не изменяются, не вредят друг другу, не причиняют друг другу счастья, или несчастья, или счастья и несчастья.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
Они не движутся, не изменяются, не вредят друг другу, не причиняют друг другу счастья, или несчастья, или счастья и несчастья.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  

sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.   приятное ощущение, мучительное ощущение и ни приятное ни мучительное ощущение.  
pleasant, painful, and neutral.  
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Мучительное ощущение преходяще, сконструированно, обусловленно возникшее, подвержено разрушению, распаду, затуханию, прекращению.  
 
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.  
То, с прекращением этого мучительного ощущения он думает: 'Являющееся мной исчезло'.  
When their painful feeling ceases they think: ‘My self has disappeared.’  

“sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.   ‘Все дорогое и приятное [нам], Божественный, многообразно, подлежит отделению [от нас], непостоянно по природе. Не оканчивай же свои дни, Божественный, в жажде. Несчастлив окончивший свои дни в жажде, достоин осуждения окончивший свои дни в жажде!  
“Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.  
‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.  
„Все дорогое и приятное [нам], Божественный, многообразно, подлежит отделению [от нас], непостоянно по природе. Не оканчивай же свои дни, Божественный, в жажде. Несчастлив окончивший свои дни в жажде, достоин осуждения окончивший свои дни в жажде.  
‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.  

‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.   ‘Мы — дорогие, близкие, неизменные друзья почтенного Рену. Что счастье для досточтимого — то счастье для нас, что несчастье для досточтимого — то несчастье для нас.  
‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows.  
yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.  
Что счастье для досточтимого — то счастье для нас, что несчастье для досточтимого — то несчастье для нас.  
 

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.   Зарождение - рождение, в том числе болезненно, старость, в том числе болезненна, умирание в том числе болезненно, страдание, плач, боль, недовольство, тоска в том числе болезненны, соединение с нелюбимыми, в том числе болезненно, разъединение с любимыми, в том числе болезненно, не обретать желанное это, в том числе болезненно, сжато, пять групп поддерживания болезненны.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?  
И что такое, монахи, сжато пять скоплений поддерживания болезненны?  
And what is meant by ‘in brief, the five grasping aggregates are suffering’?  
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.  
Они называются, монахи, сжато пять скоплений поддерживания болезненны.  
This is what is meant by ‘in brief, the five grasping aggregates are suffering’.  

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.   Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  

Mā te ahosi dīgharattaṁ ahitāya dukkhāya.   чтобы оно надолго не послужило тебе к неблагополучию и несчастью.  
Don’t create lasting harm and suffering for yourself!  
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.  
Поистине, как бы это надолго не послужило нам к неблагополучию и несчастью“.  
I mustn’t create lasting harm and suffering for myself!’  
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.  
Поистине, как бы это надолго не послужило нам к неблагополучию и несчастью’“.  
I mustn’t create lasting harm and suffering for myself!”’  
Mā te ahosi dīgharattaṁ ahitāya dukkhāya.  
чтобы оно надолго не послужило тебе к неблагополучию и несчастью.  
Don’t create lasting harm and suffering for yourself!  
dukkhāya → dukkhāyāti (sya-all, csp1ed)  

“kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti?   ‘Что, господин, хорошо — что нехорошо? Что запретно и что не запретно? Что уместно — что не уместно? Какое дело надолго послужит мне к неблагополучию, несчастью — какое дело надолго послужит мне к благополучию, счастью?’  
“Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”  

Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā,   Это, господин, четыре пути: тяжелый, медленно постигаемый путь;  
Painful practice with slow insight,  
dukkhā paṭipadā khippābhiññā,  
тяжелый, быстро постигаемый путь;  
painful practice with swift insight,  
Tatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.  
Когда, господин, путь тяжелый и медленно постигаемый, то этот путь, господин, зовется вдвойне низким из-за тяжести и медленности.  
Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow.  
Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.  
Когда, господин, путь тяжелый и быстро постигаемый, то этот путь, господин, зовется низким из-за тяжести.  
The painful practice with swift insight is said to be inferior because it’s painful.  

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti.   „Что, господин, хорошо, что нехорошо? Что следует порицать, чего не следует порицать? Что уместно, что неуместно? От каких дел у меня долгое время будет неблагополучие и несчастье? И от каких дел у меня долгое время будет благополучие и счастье?“.  
‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’  

sabbadukkhāpanūdanaṁ.   отвращающее всякое несчастье!  
that dispels all suffering.  
sabbadukkhāpanūdanaṁ.  
отвращающее всякое несчастье!  
 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   ощущение счастья, ощущение несчастья, ощущение ни счастья, ни несчастья.  
pleasure, pain, and neutral.  
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
тяжелый медленно постигаемый путь, тяжелый быстро постигаемый путь, легкий медленно постигаемый путь, легкий быстро постигаемый путь.  
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.  
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.  
Когда этот монах, друзья, без уважения, без послушания относится к учителю, без уважения, без послушания относится к дхамме, без уважения, без послушания относится к сангхе и не завершает обучения, то он рождает спор в сангхе. И этот спор служит к неблагополучию многих людей, к несчастью многих людей, к отсутствию пользы, к неблагополучию, несчастью богов и людей.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.  
Когда этот монах, друзья, без уважения, без послушания относится к учителю, без уважения, без послушания относится к дхамме, без уважения, без послушания относится к сангхе и не завершает обучения, то он рождает спор в сангхе. И этот спор служит к неблагополучию многих людей, к несчастью многих людей, к отсутствию пользы, к неблагополучию, несчастью богов и людей.  
 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   ощущение счастья, ощущение несчастья, ощущение ни счастья, ни несчастья.  
pleasant, painful, and neutral.  

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   Вот монах, мудро осмысливая, терпит холод, жару, голод и жажду, контакты с мухами, комарами, ветром и солнцем и ползучими тварями. Он терпит грубые и неприветливые слова и возникшие телесные чувствования – болезненные, мучительные, острые, пронзающие, неприятные, терзающие, угрожающие жизни.  
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—  Рождение – это страдание, старение – это страдание, болезни – это страдание, смерть – это страдание; печаль, стенание, боль, грусть и отчаяние – это страдание; неполучение желаемого – это страдание. Одним словом, пять совокупностей, подверженных цеплянию, – это страдание. ",  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.   И спустя какое-то время, божественным глазом, очищенным и превосходящим человеческий, я вижу, как с распадом тела, после смерти, он возник в состоянии лишений, в несчастливом уделе, в погибели, в аду, и [там] переживает исключительно болезненные, мучительные, пронзающие чувства.  
Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.  
Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.  
И спустя какое-то время он видит, что тот упал в яму с горячими углями и [там] переживает исключительно болезненные, мучительные, пронзающие чувства.…  
Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. …  
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.  
…пронзающие чувства. 
 
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.  
И спустя какое-то время, божественным глазом, очищенным и превосходящим человеческий, я вижу, как с распадом тела, после смерти, он возник в мире животных, и [там] переживает исключительно болезненные, мучительные, пронзающие чувства.  
Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe.  
Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.  
И спустя какое-то время он видит, что тот упал в выгребную яму и [там] переживает исключительно болезненные, мучительные, пронзающие чувства. …  
Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …  
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.  
… пронзающие чувства. 
 

Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.   Чувства непостоянны, [являются] страданием, подвержены изменению. Это является опасностью в отношении чувств.  
That feelings are impermanent, suffering, and perishable: this is their drawback.  

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—  Даже несмотря на то, что благородный ученик ясно увидел правильной мудростью в соответствии с действительностью, что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и что опасность, заключённая в них, и того больше, [всё же],  
Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ;  
Но когда благородный ученик ясно увидел правильной мудростью в соответствии с действительностью, что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и что опасность, заключённая в них, и того больше, и [когда] он достигает восторга и счастья, что отделены от чувственных удовольствий, отделены от неблагих состояний, или же [когда он достигает] чего-то более умиротворённого, нежели это,  
But when they do achieve that rapture and bliss, or something more peaceful than that,  
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti,  
что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и как велика опасность, заключённая в них.  
‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ;  
Но когда я ясно увидел правильной мудростью… [когда достигал] чего-то более умиротворённого, нежели это,  
But when I did achieve that rapture and bliss, or something more peaceful than that,  
Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti.  
И тогда группа нигантхов, живущих на Чёрной Скале, что на склоне Исигили, практиковали продолжительное стояние, отвергая сиденья, и переживали болезненные, мучительные, пронзающие боли из-за усердия [в этом]  
Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, refusing seats. And they felt painful, sharp, severe, acute feelings due to overexertion.  
‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti?  
Друзья, почему вы практикуете продолжительное стояние, отвергая сиденья, переживая болезненные, мучительные, пронзающие боли из-за усердия?»  
‘Reverends, why are you constantly standing, refusing seats, so that you suffer painful, sharp, severe, acute feelings due to overexertion?’  

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.   Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше  
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”  
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
 
 
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
со змеиной головой я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.  
Это приведёт к вреду для тебя и твоему страданию на долгое время.  
This will be for your lasting harm and suffering.”  
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”  
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
 
 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.  
Это приведёт к вреду для него и его страданию на долгое время.  
This will be for his lasting harm and suffering.  
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.  
Их неправильное ухватывание этих Дхамм ведёт к их вреду и страданиям на долгое время. 
Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.  
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.  
Их неправильное ухватывание этих Дхамм ведёт к их вреду и страданиям на долгое время.  
and those teachings lead to their lasting harm and suffering.  

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.   Рождение – это страдание; старение – страдание; смерть – страдание; печаль, стенание, боль, грусть и отчаяние – это страдание; неполучение желаемого – страдание. В общем, пять совокупностей, подверженных цеплянию, – это страдание.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.  
«Болезненное [умственное] чувство, рождённое контактом уха, возникло во мне.  
‘This painful feeling born of ear contact has arisen in me.  

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya.   Точно так же, монахи, что касается тех жрецов и отшельников, которые являются неумелыми в этом мире и в другом мире, неумелыми в царстве Мары и в том, что лежит вне царства Мары, неумелыми в царстве Смерти и в том, что лежит вне царства Смерти, – это приведёт к вреду и страданию на долгое время тех, кто верит им и думает, что их следует слушать.  
In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.  

Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.   В прошлом случалось, что когда одного [из таких отшельников] касалось болезненное телесное чувство, его бёдра становились жёсткими, его сердце разрывалось, горячая кровь хлестала изо рта, он сходил с ума, становился обезумевшим.  
This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.  
Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.  
В прошлом случалось, что когда одного [из таких отшельников] касалось болезненное умственное чувство, его бёдра становились жёсткими, его сердце разрывалось, горячая кровь хлестала изо рта, он сходил с ума, становился обезумевшим.  
This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.  
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
С прекращением приятного чувства возникает болезненное чувство.  
And when it ceases, a painful feeling arises.  
So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.  
Когда его касается это болезненное чувство, он печалится, горюет и плачет, бьёт себя в грудь, становится обезумевшим.  
When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.  
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa.  
Когда это приятное чувство возникло в нём, оно наводняет его ум и остаётся, поскольку его тело не развито. Когда это болезненное чувство возникло в нём, оно наводняет его ум и остаётся, поскольку его ум не развит.  
Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.  
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.  
Любой, в ком в такой двойной манере возникшее приятное чувство наводняет его ум и остаётся, поскольку тело не развито, и возникшее болезненное чувство наводняет его ум и остаётся, поскольку ум не развит, – неразвит в теле и неразвит в уме.  
Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.  
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
С прекращением приятного чувства возникает болезненное чувство.  
And when it ceases, painful feeling arises.  
So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.  
Когда его касается болезненное чувство, он не печалится, не горюет и не плачет, не бьёт себя в грудь, не становится обезумевшим.  
When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa.  
Когда это приятное чувство возникло в нём, оно не наводняет его ум и не остаётся, поскольку его тело развито. Когда это болезненное чувство возникло в нём, оно не наводняет его ум и не остаётся, потому что ум развит.  
Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.  
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.  
Любой, в ком в такой двойной манере возникшее приятное чувство не наводняет его ум и не остаётся, поскольку тело развито, и возникшее болезненное чувство не наводняет его ум и не остаётся, поскольку ум развит, – развит в теле и развит в уме.  
Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”  
Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.  
С тех пор, как я обрил волосы и бороду, надел жёлтые одежды и оставил жизнь домохозяйскую ради жизни бездомной, у возникшего приятного чувства не было возможности наводнить мой ум и остаться, и у возникшего болезненного чувства [также не было возможности] наводнить мой ум и остаться.  
Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”  
“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.  
– Но, наверное, в господине Готаме [просто] никогда не возникало настолько приятное чувство, что могло бы наводнить его ум и остаться. Наверное, в господине Готаме никогда не возникало настолько болезненное чувство, что могло бы наводнить его ум и остаться.  
“Master Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.”  
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
– Так, Аггивессана, и с теми жрецами или отшельниками, которые живут, всё ещё телесно не отлучив себя от чувственных удовольствий, и чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям не были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они неспособны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они не способны на знание и видение, [а также] и на непревзойдённое просветление.  
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
 
 
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
– Так, Аггивессана, и с теми жрецами и отшельниками, которые живут, телесно отлучив себя от чувственных удовольствий, но чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям не были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они не способны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они не способны на знание и видение [а также] и на непревзойдённое просветление.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
– Так, Аггивессана, и с теми жрецами и отшельниками, которые живут, телесно отлучив себя от чувственных удовольствий, и чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они способны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они способны на знание и видение [а также] и на непревзойдённое просветление.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
Но такое болезненное чувство, что возникло во мне, не наводняло мой ум и не оставалось.  
But even such painful feeling did not occupy my mind.  
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo.  
«Какие бы жрецы и отшельники в прошлом ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет.  
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.  
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo.  
Какие бы жрецы и отшельники будущего ни испытали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. 
 
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.  
Какие бы жрецы и отшельники настоящего ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. 
 

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.   Это приведёт к вреду для тебя и твоему страданию на долгое время.  
This will be for your lasting harm and suffering.”  
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.  
Это приведёт к вреду для него и страданию на долгое время.  
This will be for his lasting harm and suffering.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.   приятное чувство, болезненное чувство и ни-приятное-ни-болезненное чувство.  
pleasant, painful, and neutral feeling.”  
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?  
– Но, что такое, досточтимая, приятное чувство? Что такое болезненное чувство? Что такое ни-приятное-ни-болезненное чувство?  
“What are these three feelings?”  
ayaṁ dukkhā vedanā.  
является болезненным чувством.  
This is painful feeling.  
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?  
– Досточтимая, что приятно и что болезненно в отношении приятного чувства? Что болезненно и что приятно в отношении болезненного чувства? Что приятно и что болезненно в отношении ни-приятного-ни-болезненного чувства?  
“What is pleasant and what is painful regarding each of the three feelings?”  
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā;  
– Друг Висакха, приятное чувство приятно, когда оно продолжается, и болезненно, когда оно изменяется.  
“Pleasant feeling is pleasant when it remains and painful when it perishes.  
dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā;  
Болезненное чувство болезненно, когда оно продолжается, и приятно, когда оно изменяется.  
Painful feeling is painful when it remains and pleasant when it perishes.  
adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.  
Ни-приятное-ни-болезненное чувство приятно, когда имеется знание [о нём], и болезненно, когда нет знания [о нём].  
Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”  
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?  
– Досточтимая, какая скрытая склонность лежит в основе приятного чувства? Какая скрытая склонность лежит в основе болезненного чувства? Какая скрытая склонность лежит в основе ни-приятного-ни-болезненного чувства?  
“What underlying tendencies underlie each of the three feelings?”  
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.  
– Друг Висакха, скрытая склонность к жажде лежит в основе приятного чувства. Скрытая склонность к злобе лежит в основе болезненного чувства. Скрытая склонность к неведению лежит в основе ни-приятного-ни-болезненного чувства.  
“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”  
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?  
– Досточтимая, скрытая склонность к жажде лежит в основе любого приятного чувства? Скрытая склонность к злобе лежит в основе любого болезненного чувства? Скрытая склонность к неведению лежит в основе любого ни-приятного-ни-болезненного чувства?  
“Do these underlying tendencies always underlie these feelings?”  
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.  
– Друг Висакха, скрытая склонность к жажде не лежит в основе любого приятного чувства. Скрытая склонность к злобе не лежит в основе любого болезненного чувства. Скрытая склонность к неведению не лежит в основе любого ни-приятного-ни-болезненного чувства.  
“No, they do not.”  
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?  
– Досточтимая, что следует отбросить в отношении приятного чувства? Что следует отбросить в отношении болезненного чувства? Что следует отбросить в отношении ни-приятного-ни-болезненного чувства?  
“What should be given up in regard to each of these three feelings?”  
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.  
– Друг Висакха, скрытую склонность к жажде следует отбросить в отношении приятного чувства. Скрытую склонность к злобе следует отбросить в отношении болезненного чувства. Скрытую склонность к неведению следует отбросить в отношении ни-приятного-ни-болезненного чувства.  
“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.”  
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?  
– Досточтимая, скрытую склонность к жажде нужно отбросить в отношении любого приятного чувства? Скрытую склонность к злобе нужно отбросить в отношении любого болезненного чувства? Скрытую склонность к неведению нужно отбросить в отношении любого ни-приятного-ни-болезненного чувства?  
“Should these underlying tendencies be given up regarding all instances of these feelings?”  
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.  
– Друг Висакха, скрытую склонность к жажде не нужно отбрасывать в отношении любого приятного чувства. Скрытую склонность к злобе не нужно отбрасывать в отношении любого болезненного чувства. Скрытую склонность к неведению не нужно отбрасывать в отношении любого ни-приятного-ни-болезненного чувства.  
“No, not in all instances.  
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.  
– Друг Висакха, болезненное чувство – обратная сторона приятного чувства.  
“Painful feeling.”  
“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti?  
– Что является обратной стороной болезненного чувства?  
“What is the counterpart of painful feeling?”  
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.  
– Приятное чувство– обратная сторона болезненного чувства.  
“Pleasant feeling.”  

Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.   Там они переживают болезненные, мучительные, пронзающие чувства.   
And there they feel painful, sharp, severe, acute feelings.  
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.  
«Вот какое опасение в будущем видели эти почтенные жрецы и отшельники в чувственных удовольствиях, когда говорили об оставлении чувственных удовольствий и предписывали полное понимание чувственных удовольствий. Ведь по причине чувственных удовольствий, из-за чувственных удовольствий мы теперь переживаем болезненные, мучительные, пронзающие чувства.  
‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’  
Yañcāhaṁ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.  
Из-за этого семени ползучего растения малувы я теперь переживаю болезненные, мучительные, пронзающие чувства».  
It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’  
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.  
 
 
Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.  
 
 

Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.   Глупцы, это приведёт к вреду для вас и вашему страданию на долгое время.  
This will be for your lasting harm and suffering.”  

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.   или это приведёт к вреду для тебя и твоему страданию на долгое время.  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’ti.  
 
 
Mā te ahosi dīgharattaṁ ahitāya dukkhāyāti.  
 
 
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’”ti.  
 
 

‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.   «Благословенный сравнивал чувственные удовольствия со скелетом. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».  
‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  
‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…  
 
 
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…  
 
 
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
«Благословенный сравнивал чувственные удовольствия с фруктами на дереве. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».  
‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  о приятном чувстве, о болезненном чувстве, о ни-приятном-ни-болезненном чувстве.  
pleasant, painful, and neutral.  
sukhā vedanā, dukkhā vedanā.  
о приятном чувстве и о болезненном чувстве.  
pleasant and painful.  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
 
sukhā vedanā, dukkhā vedanā.  
 
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
 
sukhā vedanā, dukkhā vedanā.  
 
 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   приятное чувство, болезненное чувство и ни-приятное-ни-болезненное чувство. ",  
pleasant, painful, and neutral.  
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;  
",  
 
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;  
Видя так, хорошо обученный благородный ученик теряет очарованность приятным чувством, очарованность болезненным чувством, очарованность ни-приятным-ни-болезненным чувством. ",  
Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings.  

te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   Они не двигаются и не изменяются и не мешают друг другу. Ни одно [из них] не способно [породить] удовольствие, боль, ни-удовольствие-ни-боль. ",  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
Они не двигаются и не изменяются и не мешают друг другу. Ни одно [из них] не способно [породить] удовольствие, боль, ни-удовольствие-ни-боль. ",  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
",  
 
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
",  
 

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.   ",  
 
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
",  
 
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
",  
 
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
",  
 
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
",  
 
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
",  
 
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo.  
«Какие бы жрецы и отшельники в прошлом ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. Какие бы жрецы и отшельники будущего ни испытали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. Какие бы жрецы и отшельники настоящего ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. ",  
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.  
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo.  
",  
 
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo.  
",  
 

passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?   или он мог бы побуждать других поступать так, что это привело бы к их длительному вреду и страданию?» ",  
or that they might encourage others to do what is for their lasting harm and suffering?’  
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.  
",  
 
dukkhāya → dukkhāyāti (sabbattha)  
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?  
или он мог бы побуждать других поступать так, что это привело бы к их длительному вреду и страданию?» ",  
or that they might encourage others to do what is for their lasting harm and suffering?’  
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.  
",  
 
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti?  
или он мог бы побуждать других поступать так, что это привело бы к их длительному вреду и страданию?» ",  
or that they might encourage others to do what is for their lasting harm and suffering?’  
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya.  
",  
 

“kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   «Я надеюсь, ты поправляешься, брахман, я надеюсь, тебе становится лучше. Я надеюсь, твои болезненные ощущения спадают, а не возрастают, и что можно увидеть их спад, а не увеличение». ",  
“I hope you’re keeping well, Dhanañjāni; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
«Господин Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад. ",  
“I’m not keeping well, Master Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше. ",  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше. ",  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo.  
Я не поправляюсь, мне не становится лучше. ",  
I’m not keeping well.  
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
Господин Сарипутта, я не поправляюсь, мне не становится лучше. Сильные болезненные ощущения возрастают во мне, а не спадают, и можно увидеть их увеличение, а не спад». ",  
I’m not keeping well, Master Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.   «Так и с теми жрецами или отшельниками, которые живут, всё ещё телесно не отлучив себя от чувственных удовольствий, И чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям не были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они неспособны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они не способны на знание и видение, [а также] и на непревзойдённое просветление. ",  
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
Потому что кусок дерева мокрый, хоть и лежит на сухой земле вдали от воды. Со временем человека постигли бы усталость и разочарование». «Так и с теми жрецами или отшельниками, которые живут, всё ещё телесно не отлучив себя от чувственных удовольствий, но чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям не были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они неспособны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они не способны на знание и видение, [а также] и на непревзойдённое просветление. ",  
That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
«Так и с теми жрецами или отшельниками, которые живут, телесно отлучив себя от чувственных удовольствий, и чьё чувственное желание, увлечение, любовь, жажда и страсть к чувственным удовольствиям были полностью отброшены и сдержаны внутренне. Даже если эти почтенные жрецы и отшельники испытывают болезненные, мучительные, пронзающие чувства из-за своего старания, они способны на знание и видение [а также] и на непревзойдённое просветление. Даже если эти почтенные жрецы и отшельники не испытывают болезненных, мучительных, пронзающих чувств из-за своего старания, они способны на знание и видение [а также] и на непревзойдённое просветление.  ",  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.  
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo;  
«Какие бы жрецы и отшельники в прошлом ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. Какие бы жрецы и отшельники будущего ни испытали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. Какие бы жрецы и отшельники настоящего ни испытывали болезненных, мучительных, пронзающих чувств из-за старания, это [моё болезненное чувство] – наивысшее, сильнее его нет. ",  
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.  
yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo;  
",  
 
yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.  
",  
 

so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.   и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
и из-за этого я испытывал болезненные, мучительные, пронзающие чувства. ",  
causing painful feelings, sharp and severe.  
sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
",  
 
so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
",  
 
sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
",  
 
sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
",  
 
Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
Когда имеет место напряжённое старание, напряжённое рвение, испытываете ли вы болезненные, мучительные, пронзающие чувства из-за [этого] напряжённого старания? ",  
At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion?  
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?  
Но когда нет напряжённого старания, напряжённого рвения, разве не так оно, что вы не испытываете каких-либо болезненных, мучительных, пронзающих чувств из-за [этого] напряжённого старания?» ",  
Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’  
‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;  
«Когда имеет место напряжённое старание, друг Готама, напряжённое рвение, тогда мы испытываем болезненные, мучительные, пронзающие чувства; ",  
‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion,  
yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.  
но когда нет напряжённого старания, напряжённого рвения, мы не испытываем каких-либо болезненных, мучительных, пронзающих чувств из-за [этого] напряжённого старания». ",  
not without intense exertion.’  
‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
«Выходит, друзья нигантхи, что когда имеет место напряжённое старание... вы испытываете... ",  
‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to overexertion,  
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.  
когда нет напряжённого старания... вы не испытываете каких-либо болезненных, мучительных, пронзающих чувств из-за [этого] напряжённого старания. ",  
not without intense exertion.  
Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
Если, друзья нигантхи, когда имело бы место напряжённое старание, напряжённое рвение и наличествовали болезненные, мучительные, пронзающие чувства из-за [этого] напряжённого старания, ",  
If at a time of intense exertion you did not suffer painful, sharp feelings due to overexertion,  
tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed)  
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
а также когда не было бы напряжённого старания, напряжённого рвения, но всё ещё наличествовали бы болезненные, мучительные, пронзающие чувства из-за [этого] напряжённого старания, ",  
and if without intense exertion you did experience such feelings,  
Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
Но поскольку, друзья нигантхи, когда имеет место напряжённое старание, напряжённое рвение, и тогда вы испытываете болезненные, мучительные, пронзающие чувства из-за [этого] напряжённого старания, а когда нет напряжённого старания, напряжённого рвения, то вы не испытываете болезненных, мучительных, пронзающих чувств из-за [этого] напряжённого старания, – ",  
But since this is not the case,  
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
",  
 
te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:  
то вы испытываете только болезненные, мучительные, пронзающие чувства из-за наложенного на себя старания и из-за неведения, незнания, заблуждения вы ошибочно полагаете: ",  
aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:  
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
то тогда нигантхи, вне сомнений, должны были совершать плохие поступки в прошлом, ведь теперь они переживают такие болезненные, мучительные, пронзающие чувства. ",  
clearly the Jains have done bad deeds in the past, since they now experience such intense pain.  
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
то тогда нигантхи, вне сомнений, должны были быть сотворены злым Верховным Богом, ведь теперь они переживают такие болезненные, мучительные, пронзающие чувства. ",  
clearly the Jains were created by a bad God, since they now experience such intense pain.  
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
то тогда нигантхам, вне сомнений, не повезло, ведь теперь они переживают такие болезненные, мучительные, пронзающие чувства. ",  
clearly the Jains arise from bad circumstances, since they now experience such intense pain.  
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
то тогда нигантхи, вне сомнений, принадлежат к плохому классу, ведь теперь они переживают такие болезненные, мучительные, пронзающие чувства. ",  
clearly the Jains have been reborn in a bad class, since they now experience such intense pain.  
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
то тогда нигантхи, вне сомнений, плохо стараются здесь и сейчас, ведь теперь они переживают такие болезненные, мучительные, пронзающие чувства. ",  
clearly the Jains exert themselves badly in the present, since they now experience such intense pain.  
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
но когда я прилагаю усилие в том, что болезненно, неблагие состояния уменьшаются во мне, а благие увеличиваются. ",  
But when I strive painfully, unskillful qualities decline and skillful qualities grow.  
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.  
Что если я буду прилагать усилия в том, что болезненно?» ",  
Why don’t I strive painfully?’  
So dukkhāya attānaṁ padahati.  
Он прилагает усилия в том, что болезненно. ",  
So that’s what they do,  
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.  
По мере того как он делает так, неблагие состояния уменьшаются в нём, а благие увеличиваются. ",  
and as they do so unskillful qualities decline and skillful qualities grow.  
So na aparena samayena dukkhāya attānaṁ padahati.  
вот почему спустя какое-то время он не прилагает усилия в том, что болезненно. ",  
After some time, they no longer strive painfully.  
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.  
Цель, ради которой тот монах прилагал усилия в болезненном, была достигнута; вот почему спустя какое-то время он не прилагает усилия в том, что болезненно. ",  
Because they have accomplished the goal for which they strived painfully.  
Tasmā na aparena samayena dukkhāya attānaṁ padahati.  
",  
 
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
но когда я прилагаю усилие в том, что болезненно, неблагие состояния уменьшаются во мне, а благие увеличиваются. ",  
But when I strive painfully, unskillful qualities decline and skillful qualities grow.  
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.  
Что если я буду прилагать усилия в том, что болезненно?»... ",  
Why don’t I strive painfully?’ …  
So dukkhāya attānaṁ padahati.  
",  
 
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
",  
 
So na aparena samayena dukkhāya attānaṁ padahati.  
",  
 
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.  
",  
 
Tasmā na aparena samayena dukkhāya attānaṁ padahati.  
вот почему спустя какое-то время он не прилагает усилия в том, что болезненно. ",  
After some time, they no longer strive painfully.  

svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.   For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”  
Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.  
Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”  
Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   Он терпит холод, жару, голод и жажду, контакт с мухами, комарами, солнцем, ветром и ползучими тварями. Он терпит грубые и неприветливые слова и возникшие телесные чувства – болезненные, мучительные, острые, пронзающие, неприятные, терзающие, угрожающие жизни. ",  
They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti   Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti.   So much so that it’s not easy to give a simile for how painful hell is.”  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā …pe… byantīhoti.  
 
So tattha dukkhā tibbā …pe… byantīhoti.  
 
So tattha dukkhā tibbā …pe… byantīhoti.  
 
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
 
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā.  
So much so that it’s not easy to completely describe the suffering in hell.  
yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni.  
So much so that it’s not easy to completely describe the suffering in the animal realm.  

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.   And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti.  
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
sabbadukkhaṁ upaccagun”ti.  
and risen above all suffering.”  
sabbadukkhaṁ → sabbadukkhā (mr) 

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?   Что совершаемое мной пойдёт на вред и страдание надолго? Что совершаемое мной пойдёт на благо и счастье надолго?'  
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’  
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
Что совершаемое мной пойдёт на вред и страдание надолго? Что совершаемое мной пойдёт на благо и счастье надолго?'  
 
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
Что совершаемое мной пойдёт на вред и страдание надолго? Что совершаемое мной пойдёт на благо и счастье надолго?'  
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’  
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
Что совершаемое мной пойдёт на вред и страдание надолго? Что совершаемое мной пойдёт на благо и счастье надолго?'  
 

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.   When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.  
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.  
ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.  
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:  
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:  
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:  
ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:  
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.  
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.  
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.  
ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.  

‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’  
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— 
In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’  
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— 
In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’  
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— 
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’  
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— 
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’  
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— 
You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’  
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— 
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’  

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.   Painful feeling arises dependent on a contact to be experienced as painful.  
‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’  
Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.  
 
‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
 

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.   Рождение – это страдание; старение – это страдание; болезни – это страдание; смерть – это страдание; печаль, стенание, боль, грусть и отчаяние – это страдание; неполучение желаемого – это страдание. Одним словом, пять совокупностей, подверженных цеплянию – это страдание.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.  
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?  
И что такое, друзья, пять совокупностей, подверженных цеплянию, которые, одним словом, являются страданием?  
And what is ‘in brief, the five grasping aggregates are suffering’?  
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.  
Таковы пять совокупностей, подверженных цеплянию, которые, одним словом, являются страданием.  
This is called ‘in brief, the five grasping aggregates are suffering.’  

“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
“I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.  
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.”  

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Reverend Channa; I hope you’re getting by. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo.  
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.   Когда человека касается болезненное чувство, и если он печалится, горюет и плачет, рыдает, бьёт себя в грудь, становится обезумевшим, ",  
When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.  
Монахи, чтобы кто-либо здесь и сейчас положил бы конец страданию, не отбросив скрытой склонности к жажде к приятному чувству, не уничтожив скрытой склонности к отвращению к болезненному чувству, не истребив скрытой склонности к неведению в отношении ни-приятного-ни-болезненного чувства, не оставив неведения и не зародив истинного знания – такое невозможно. ",  
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life.  
Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.  
Когда человека касается болезненное чувство, и если он печалится, горюет и плачет, рыдает, бьёт себя в грудь, становится обезумевшим, ",  
When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.  
Монахи, чтобы кто-либо здесь и сейчас положил бы конец страданию, не отбросив скрытой склонности к жажде к приятному чувству, не уничтожив скрытой склонности к отвращению к болезненному чувству, не истребив скрытой склонности к неведению в отношении ни-приятного-ни-болезненного чувства, не оставив неведения и не зародив истинного знания – такое невозможно. ",  
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life.  
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.  
Когда человека касается болезненное чувство, и если он не печалится, не горюет и не плачет, не рыдает, не бьёт себя в грудь, не становится обезумевшим, ",  
When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.  
Монахи, чтобы кто-либо здесь и сейчас положил бы конец страданию, отбросив скрытую склонность к жажде к приятному чувству, уничтожив скрытую склонность к отвращению к болезненному чувству, истребив скрытую склонность к неведению в отношении ни-приятного-ни-болезненного чувства, оставив неведение и зародив истинное знание – такое возможно. ",  
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.  
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.  
Когда человека касается болезненное чувство, и если он не печалится, не горюет и не плачет, не рыдает, не бьёт себя в грудь, не становится обезумевшим, ",  
When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.  
Монахи, чтобы кто-либо здесь и сейчас положил бы конец страданию, отбросив скрытую склонность к жажде к приятному чувству, уничтожив скрытую склонность к отвращению к болезненному чувству, истребив скрытую склонность к неведению в отношении ни-приятного-ни-болезненного чувства, оставив неведение и зародив истинное знание – такое возможно. ",  
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.  

Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.   For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks.  
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo?  
“But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks?  
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.  
 
‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo?  
 

Sa sabbato dukkhā pamuccatī”ti.   then you’re freed from all suffering.”  
then you’re freed from all suffering.”  

kathaṁ dukkhā pamuccatī”ti.   Как освободиться от всех страданий?» 
How is one released from all suffering?”  
evaṁ dukkhā pamuccatī”ti.  
ты освобождаешься от всех страданий». 
you’re released from all suffering.”  

sabbadukkhā pamuccatī”ti.   you’re released from all suffering.”  

Akiñcanaṁ nānupatanti dukkhā.   not clinging to name and form.  

Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā;   The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.  
nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.”  
sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as a lion, he endures painful physical feelings … unbothered.”  
ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as a thoroughbred, he endures painful physical feelings … unbothered.”  
nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as a chief bull, he endures painful physical feelings … unbothered.”  
dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as a behemoth, he endures painful physical feelings … unbothered.”  
dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.  
And as someone tamed, he endures painful physical feelings … unbothered.”  

dukkhā na parimuccatī”ti.  From suffering they are not free.” 

Sabbadukkhā pamuccatī”ti.   released from all suffering?”  
Sabbadukkhā pamuccatī”ti. 
is released from all suffering.” 

sabbadukkhā pamuccatī”ti.  you’re released from all suffering.” 

dukkhā atthi pamocanaṁ.   there’s no release from suffering.  

“kati nu kho, bhante, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?   “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”  
“Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.  
“Great king, three things arise inside a person for their harm, suffering, and discomfort.  
Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
Greed,  
Doso kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
hate,  
Moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
and delusion.  
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.  
These three things arise inside a person for their harm, suffering, and discomfort.”  

tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.   That is for their lasting harm and suffering.”  

“kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?   “Sir, how many things arise in the world for its harm, suffering, and discomfort?”  
“Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.  
“Great king, three things arise in the world for its harm, suffering, and discomfort.  
Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
Greed,  
Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
hate,  
Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.  
and delusion.  
Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.  
These three things arise in the world for its harm, suffering, and discomfort.”  

bhusā sudaṁ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā.   The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.  

Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.   For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks.  
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
 

jāto dukkhāni phussati;   when you’re born you undergo sufferings— 

Nāññatra dukkhā sambhoti,   Naught but suffering comes to be,  
nāññaṁ dukkhā nirujjhatī”ti.  
naught but suffering ceases.”  

sabbadukkhā pamuccatī”ti.   you’re released from all suffering.”  

Na te dukkhā pamutyatthi,   you won’t be freed from suffering,  

piyo dukkhā pamocaye;   dear as they are, can free you from suffering;  
dukkhā moceti pāṇinaṁ.  
frees living creatures from suffering.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;   That the earth element is impermanent, suffering, and perishable: this is its drawback.  
yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo;  
That the air element is impermanent, suffering, and perishable: this is its drawback.  

“Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.   “Mendicants, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it.  
vāyodhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ.  
If the air element …  
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.  
But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.  
Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.  
But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.” 

Tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya.   That is for their lasting harm and suffering.  

Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṁ ahitāya dukkhāya.   This will be for their lasting harm and suffering.  

Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.   which would be for their lasting harm and suffering.  

Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.   which would be for their lasting harm and suffering.  

Vedanā dukkhā …   Чувство болезненно…  
Feeling …  
saññā dukkhā …  
Восприятие болезненно…  
Perception …  
saṅkhārā dukkhā …  
Формации [ума] болезненны…  
Choices …  

“Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.   “Mendicants, form, feeling, perception, choices, and consciousness are suffering.  

Vedanā dukkhā …   Feeling is suffering …  
saññā dukkhā …  
Perception is suffering …  
saṅkhārā dukkhā …  
Choices are suffering …  

Vedanā dukkhā …   Feeling is suffering …  
saññā dukkhā …  
Perception is suffering …  
saṅkhārā dukkhā …  
Choices are suffering …  

Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.    
Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo.  
 

“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe…   “Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. …  

Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.   Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …  
saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.  
choices …  

Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;   Based on feeling …  

Yā vedanā aniccā dukkhā vipariṇāmadhammā—  That feeling is impermanent, suffering, and perishable: this is its drawback.  
Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā— 
 

“Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.   “Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it.  
Vedanā ca hidaṁ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vedanāya sārajjeyyuṁ.  
If feeling …  
saṅkhārā ca hidaṁ, mahāli, ekantadukkhā abhavissaṁsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā saṅkhāresu sārajjeyyuṁ.  
choices …  
Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ.  
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it.  
Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti;  
But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.  
Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti;  
But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.  

Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.   And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.  

“kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Vakkali; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”  

kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?   hope you’re keeping well; they hope you’re getting by. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”  

Nibbidābahulasutta   Full of Disillusionment  
Nibbidābahulasutta → kulaputtena dukkhā 1 (pts1ed)  

Aniccānupassīsutta   Observing Impermanence  
Aniccānupassīsutta → aniccānupassanāsuttaṁ (bj); kulaputtena dukkhā 2 (pts1ed) 

Dukkhānupassīsutta   Observing Suffering  
yaṁ rūpe dukkhānupassī vihareyya.  
They should live observing suffering in form,  
viññāṇe dukkhānupassī vihareyya …pe…  
and consciousness. …  

Anattānupassīsutta   Observing Not-Self  
Anattānupassīsutta → kulaputtena dukkhā 3 (pts1ed)  
kulaputtena dve dukāti. 
dukāti → dukkhāti (sya-all, pts1ed) 

“Rūpaṁ kho, rādha, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.   «Материя, Радха болезненна, чувствование болезненно, сознавание болезненно, отождествления болезненны, внимание болезненно.  
“Rādha, form, feeling, perception, choices, and consciousness are suffering.  

te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  

jivhā dukkhā …   tongue,  

“Rūpā, bhikkhave, dukkhā.   “Mendicants, sights are suffering.  
dhammā dukkhā.  
 

Ajjhattadukkhātītānāgatasutta   The Interior as Suffering in the Three Times  
Ajjhattadukkhātītānāgatasutta → dutiyaajjhattadukkhasuttaṁ (bj); dukkhaṁ 3; ajjhattaṁ (pts1ed) 
jivhā dukkhā atītānāgatā;  
 

Bāhiradukkhātītānāgatasutta   The Exterior as Suffering in the Three Times  
Bāhiradukkhātītānāgatasutta → dutiyabāhiradukkhasuttaṁ (bj); dukkhaṁ 4; bāhiraṁ (pts1ed) 
“Rūpā, bhikkhave, dukkhā atītānāgatā;  
“Mendicants, sights of the past and future are suffering,  

Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo.    

Yaṁ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṁ rūpānaṁ ādīnavo.    
Yaṁ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṁ dhammānaṁ ādīnavo.  
 

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, mendicant; I hope you’re getting by. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, mendicant; I hope you’re getting by. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?   “I hope you’re keeping well, Reverend Channa; I hope you’re getting by. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo.  
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  

“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti.   “Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.  
Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…  
The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.  
jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…  
The field of ear contact … nose contact … tongue contact … body contact …  
mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti.  
The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.  
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti”.  
These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.  

Phassaṁ paṭicca uppajjati dukkhā vedanā.   Painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
 
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  

Phassaṁ paṭicca uppajjati dukkhā vedanā.   There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful.  

Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.   But when sights perish, fade away, and cease, gods and humans live in suffering.  
Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.  
 
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.  
But when ideas perish, fade away, and cease, gods and humans live in suffering.  

Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.   But when sights perish, fade away, and cease, gods and humans live in suffering. …  
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.  
 

jivhā dukkhā.   The ear … nose … tongue … body …  

“Rūpā, bhikkhave, dukkhā.   “Mendicants, sights are suffering.  
dhammā dukkhā.  
Ideas are suffering.  

Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe…   It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.  
jivhā dukkhāti passati …pe…  
They see that the ear … nose … tongue … body …  
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.  
mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.  

Rūpā dukkhā;   Sights …  
jivhā dukkhā …  
The ear … nose … tongue … body …  

Rūpā dukkhā; tatra te chando pahātabbo.   sights,  
jivhā dukkhā; tatra te chando pahātabbo …pe…  
The ear … nose … tongue … body …  
Dhammā dukkhā; tatra te chando pahātabbo.  
ideas,  

jivhā dukkhā …pe…   tongue, body,  

Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.   Sights,  
dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
and ideas are suffering …” 

“Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā dukkhā atītā anāgatā paccuppannā …pe… mano dukkho atīto anāgato paccuppanno.   “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”  

“Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā atītā anāgatā paccuppannā.   “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering …”  

jivhā dukkhā …pe…    

“Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā.   “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering.  
dhammā dukkhā atītā anāgatā paccuppannā.  
 

“Cakkhu, bhikkhave, dukkhaṁ …pe… jivhā dukkhā …pe… mano dukkho.   “Mendicants, the eye, ear, nose, tongue, body, and mind are suffering.  

“Rūpā, bhikkhave, dukkhā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā.   “Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo.  
The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.  
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.  
When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.  
neva dukkhā pamuccati.  
you’re still not released from suffering.  

Sārīrikānaṁ kho etaṁ, bhikkhave, dukkhānaṁ vedanānaṁ adhivacanaṁ yadidaṁ ‘pātālo’ti.   ‘Hellish abyss’ is a term for painful physical feelings.  
Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.  
When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion.  
Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā.  
Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent.  
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— 
When a mendicant has seen these three feelings in this way,  

assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.   “When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion.  
Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.  
In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion.  
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti.  
When they’re touched by painful feeling, they resist it.  
Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.  
The underlying tendency for repulsion towards painful feeling underlies that.  
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati.  
When touched by painful feeling they look forward to enjoying sensual pleasures.  
Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ,  
Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures.  
Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti.  
When they’re touched by painful feeling, they don’t resist it.  
Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.  
There’s no underlying tendency for repulsion towards painful feeling underlying that.  
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati.  
When touched by painful feeling they don’t look forward to enjoying sensual pleasures.  
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ.  
Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures.  

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā.   While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand:  
‘uppannā kho myāyaṁ dukkhā vedanā.  
‘A painful feeling has arisen in me.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti.  
So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  
So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.  
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.  
Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.  
As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.  

viharato uppajjati dukkhā vedanā …pe…    

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Tasseva dukkhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati.  
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
Pleasant, painful, and neutral feeling.  

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.  

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.” 

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.  
Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati.  
Also pleasant, painful, and neutral feelings of the flesh arise.  
Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti.  
Also pleasant, painful, and neutral feelings not of the flesh arise.” 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.  
That feeling is impermanent, suffering, and perishable: this is its drawback.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.  
That feeling is impermanent, suffering, and perishable: this is its drawback.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  
sukhā vedanā, dukkhā vedanā.  
pleasant and painful.  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings. …  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  
yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo;  
That feeling is impermanent, suffering, and perishable: this is its drawback.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings.  

“Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi.   “Mendicants, there are these five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.  
Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti.  
These are the five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.” 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

“Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Kassapa; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“Kacci te, moggallāna, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Moggallāna; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamoti.   “Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Evarūpāya cāhaṁ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;  
When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā.   The faculties of pain and sadness should be seen as painful feeling.  

Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā.   The faculties of pain and sadness should be seen as painful feeling.  

“Katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti?   “What meditation does Venerable Anuruddha practice so that physical pain doesn’t occupy his mind?”  
“Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhanti.  
“Reverends, I meditate with my mind firmly established in the four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind.  
imesu kho me, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhantī”ti.  
I meditate with my mind firmly established in these four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind.”  

“kacci te, dīghāvu, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Dīghāvu; I hope you’re getting by. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, householder; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”