“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.   “Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ mahato anatthāya saṁvattatī”ti.  
An undeveloped and uncultivated mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mahato atthāya saṁvattatī”ti.  
A developed and cultivated mind is very beneficial.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hotī”ti.  
An undeveloped and uncultivated mind brings suffering.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hotī”ti.  
A developed and cultivated mind brings happiness.” 

Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.   so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.  
A mind that is developed and cultivated is pliable and workable.”  

Katamo ekapuggalo?   What one person?  
Katamassa ekapuggalassa?  
What one person?  
Katamo ekapuggalo?  
What one person?  
Katamassa ekapuggalassa?  
What one person?  
Katamo ekapuggalo?  
What one person?  
Katamassa ekapuggalassa?  
What one person?  

Katamo ekadhammo?   What one thing?  
Katamo ekadhammo?  
What one thing?  

Katamo ekapuggalo?   What one person?  
Katamo ekapuggalo?  
What one person?  

Katamo ekadhammo?   What one thing?  
Katamasmiṁ ekadhamme?  
What one thing?  
Katamasmiṁ ekadhamme?  
What one thing?  
Katamasmiṁ ekadhamme?  
What one thing?  
Katamasmiṁ ekadhamme?  
What one thing?  
Katamo ekadhammo?  
What one thing?  
Katamasmiṁ ekadhamme?  
What one thing?  
Katamo ekadhammo?  
What one thing?  
Katamo ekadhammo?  
What one thing?  

“Amataṁ tesaṁ, bhikkhave, abahulīkataṁ yesaṁ kāyagatāsati abahulīkatā.   “Mendicants, those who haven’t practiced mindfulness of the body haven’t practiced freedom from death.  
Amataṁ tesaṁ, bhikkhave, bahulīkataṁ yesaṁ kāyagatāsati bahulīkatā”ti.  
Those who have practiced mindfulness of the body have practiced freedom from death.”  
“Amataṁ tesaṁ, bhikkhave, asacchikataṁ yesaṁ kāyagatāsati asacchikatā.  
“Mendicants, those who haven’t realized mindfulness of the body haven’t realized freedom from death.  
Amataṁ tesaṁ, bhikkhave, sacchikataṁ yesaṁ kāyagatāsati sacchikatā”ti.  
Those who have realized mindfulness of the body have realized freedom from death.”  

Katamāni dve?   What two?  
Katamañca, bhikkhave, diṭṭhadhammikaṁ vajjaṁ?  
What is the fault apparent in the present life?  
Katamañca, bhikkhave, samparāyikaṁ vajjaṁ?  
What is the fault to do with lives to come?  
Katamāni dve?  
What two?  
Katame dve?  
What two?  
Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ;  
It’s when someone has done bad things and not done good things, by way of body, speech, and mind.  
vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ;  
manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.  
So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati;  
Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified.  
‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati;  
‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati.  
Katame dve?  
What two?  
Idha, bhikkhave, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ;  
It’s when someone has done good things and not done bad things, by way of body, speech, and mind.  
vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ;  
manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.  
So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati;  
Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified.  
‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati;  
‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati.  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamā dve?  
What two?  

Katamāni dve?   What two?  
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?  
And what, mendicants, is the power of reflection?  
Katamañca, bhikkhave, bhāvanābalaṁ.  
And what, mendicants, is the power of development?  
Katamāni dve?  
What two?  
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?  
And what, mendicants, is the power of reflection?  
Katamañca, bhikkhave, bhāvanābalaṁ?  
And what, mendicants, is the power of development?  
Katamāni dve?  
What two?  
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?  
And what, mendicants, is the power of reflection?  
Katamañca, bhikkhave, bhāvanābalaṁ?  
And what, mendicants, is the power of development?  
Katamā dve?  
What two?  
“Katattā ca, brāhmaṇa, akatattā ca.  
“What they’ve done and what they’ve not done.  
“Katattā ca, brāhmaṇa, akatattā ca.  
“What they’ve done and what they’ve not done.  
“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ;  
“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.  
vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ;  
manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.  
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.  
Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ;  
Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.  
vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ;  
manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.  
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  
Katame dve?  
What two?  
Katame dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  

“Katamā ca, bhikkhave, asappurisabhūmi?   “What is the level of the untrue person?  
Asappuriso, bhikkhave, akataññū hoti akatavedī.  
The untrue person is ungrateful and thankless,  
Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā.  
for the wicked only know how to be ungrateful and thankless.  
Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…)  
It is totally the level of an untrue person to be ungrateful and thankless.  
(…) → (katamā ca bhikkhave sappurisabhūmi.) (bj)  
Sappuriso ca kho, bhikkhave, kataññū hoti katavedī.  
The true person is grateful and thankful,  
Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā.  
for the virtuous only know how to be grateful and thankful.  
Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.  
It is totally the level of a true person to be grateful and thankful.”  
Katamesaṁ dvinnaṁ?  
What two?  
Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.  
and even if they were to defecate and urinate right there.  
paṭikataṁ → patikataṁ (bj)  
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.  
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.  
Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.  
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”  
paṭikatañcā”ti → patikatañca atikatañcāti (bj, pts1ed)  
“Katamo cāvuso, ajjhattasaṁyojano puggalo?  
“Who is a person fettered internally?  
Katamo cāvuso, bahiddhāsaṁyojano puggalo?  
Who is a person fettered externally?  

Katamā dve?   What two?  
Katamā ca, bhikkhave, uttānā parisā?  
And what is a shallow assembly?  
Katamā ca, bhikkhave, gambhīrā parisā?  
And what is a deep assembly?  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, vaggā parisā?  
And what is a divided assembly?  
Katamā ca, bhikkhave, samaggā parisā?  
And what is a harmonious assembly?  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, anaggavatī parisā?  
And what is an assembly of the worst?  
Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Katamā ca, bhikkhave, aggavatī parisā?  
And what is an assembly of the best?  
Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, anariyā parisā?  
And what is an ignoble assembly?  
Katamā ca, bhikkhave, ariyā parisā?  
And what is a noble assembly?  
Katamā dve?  
What two?  
Katamo ca, bhikkhave, parisākasaṭo?  
And what is an assembly of the dregs?  
Katamo ca, bhikkhave, parisāmaṇḍo?  
And what is an assembly of the cream?  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā?  
And what is an assembly educated in fancy talk, not in questioning?  
Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.  
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.  
Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā?  
And what is an assembly educated in questioning, not in fancy talk?  
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.  
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru?  
And what is an assembly that values things of the flesh, not the true teaching?  
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?  
And what is an assembly that values the true teaching, not things of the flesh?  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, visamā parisā?  
And what is an unjust assembly?  
Katamā ca, bhikkhave, samā parisā?  
And what is a just assembly?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamā ca, bhikkhave, adhammavādinī parisā?  
And what is an assembly with unprincipled speech?  
Katamā ca, bhikkhave, dhammavādinī parisā?  
And what is an assembly with principled speech?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  

Katamāni dve?   What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  
Katamāni dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  
Katamesaṁ dvinnaṁ?  
What two?  

Katamā dve?   What two?  
Katame dve?  
What two?  
Yo ca pubbakārī, yo ca kataññū katavedī.  
One who takes the initiative, and one who is grateful and thankful.  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  

Katamehi dvīhi?   What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  
Katamesu dvīsu?  
What two?  
Katamesu dvīsu?  
What two?  
Katamesu dvīsu?  
What two?  
Katamesu dvīsu?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  

Katamāni dve?   What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamā dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamāni dve?  
What two?  
Katamā dve?  
What two?  
Katamā dve?  
What two?  
Katamāni dve?  
What two?  
Katame dve?  
What two?  
Katamāni dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  
Katame dve?  
What two?  
Katame dve?  
What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  
Katamehi dvīhi?  
What two?  

Katame dve?   What two?  

Katame dve?   What two?  
Katame dve?  
What two?  

Katame dve?   What two?  
Katame dve?  
What two?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  
Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.  
An astute person thinks well, speaks well, and acts well.  
No cedaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:  
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:  
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti:  
But since an astute person does think well, speak well, and act well, then the astute do know of them:  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katame tayo?   What three?  
Katamo ca, bhikkhave puggalo nirāso?  
And what, mendicants, is a hopeless person?  
Katamo ca, bhikkhave, puggalo āsaṁso?  
And what, mendicants, is a hopeful person?  
Katamo ca, bhikkhave, puggalo vigatāso?  
And what, mendicants, is a person who has done away with hope?  
Katame tayo?  
What three?  
Katamo ca, bhikkhave, puggalo nirāso?  
And what, mendicants, is a hopeless person?  
Katamo ca, bhikkhave, puggalo āsaṁso?  
And what, mendicants, is a hopeful person?  
Katamo ca, bhikkhave, puggalo vigatāso?  
And what, mendicants, is a person who has done away with hope?  

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya.   “Mendicants, when a mendicant has three things their practice is unfailing, and they have laid the groundwork for ending the defilements.  
apaṇṇakapaṭipadaṁ → apaṇṇakataṁ paṭipadaṁ (bj, pts1ed)  
Katamehi tīhi?  
What three?  

Katame tayo?   What three?  
Katame tayo?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  
Katamehi tīhi?  
What three?  
Katamehi tīhi?  
What three?  

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

Katame tayo?   What three?  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
Katame tayo?  
What three?  
Katame tayo?  
What three?  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
Katame tayo?  
What three?  
Katame tayo?  
What three?  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these three people, who do you believe to be the finest?”  
Katame tayo?  
What three?  
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ.  
“Each of us has spoken from the heart.  

Katame tayo?   What three?  
Katame tayo?  
What three?  

Katame tayo?   What three?  

Katame tayo?   What three?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, arukūpamacitto puggalo?  
And who has a mind like an open sore?  
Katamo ca, bhikkhave, vijjūpamacitto puggalo?  
And who has a mind like lightning?  
Katamo ca, bhikkhave, vajirūpamacitto puggalo?  
And who has a mind like diamond?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo?  
Who is the person you shouldn’t associate with, accompany, or attend?  
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?  
Who is the person you should associate with, accompany, and attend?  
Katamo ca, bhikkhave, puggalo sakkatvā garuṁ katvā sevitabbo bhajitabbo payirupāsitabbo?  
Who is the person you should associate with, accompany, and attend with honor and respect?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?  
Who is the person you should be disgusted by, and not associate with, accompany, or attend?  
Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?  
Who is the person you should regard with equanimity, and not associate with, accompany, or attend?  
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?  
Who is the person you should associate with, accompany, and attend?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, puggalo gūthabhāṇī?  
And who has speech like dung?  
Katamo ca, bhikkhave, puggalo pupphabhāṇī?  
And who has speech like flowers?  
Katamo ca, bhikkhave, puggalo madhubhāṇī?  
And who has speech like honey?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, puggalo andho?  
Who is the blind person?  
Katamo ca, bhikkhave, puggalo ekacakkhu?  
Who is the person with one eye?  
Katamo ca, bhikkhave, puggalo dvicakkhu?  
Who is the person with two eyes?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, avakujjapañño puggalo?  
And who is the person with upside-down wisdom?  
Katamo ca, bhikkhave, ucchaṅgapañño puggalo?  
And who is the person with wisdom on their lap?  
Katamo ca, bhikkhave, puthupañño puggalo?  
And who is the person with wide wisdom?  

Katamāni tīṇi?   What three?  
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.  
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born.  
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.  
Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.  
Yaṁ dosapakataṁ kammaṁ …pe…  
Any deed that emerges from hate …  
yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.  
Katamāni tīṇi?  
What three?  
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ adosapakataṁ kammaṁ …pe…  
Any deed that emerges from love …  
yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe…  
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.  
Yaṁ tena pakataṁ kammaṁ,  
any deeds they have done,  

Katamāni tīṇi?   What three?  
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
atha kho tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.  
That bad deed was done by you alone, and you alone will experience the result.’  
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.  
That bad deed was done by you alone, and you alone will experience the result.’  
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’”ti.  
That bad deed was done by you alone, and you alone will experience the result.’  

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:  

Yo ca kho so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, tassa kho etaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:  

Katame tayo?   What three?  

Katamāni tīṇi?   What three?  
Katamañca, bhikkhave, attādhipateyyaṁ?  
And what, mendicants, is putting oneself in charge?  
Katamañca, bhikkhave, lokādhipateyyaṁ?  
And what, mendicants, is putting the world in charge?  
Katamañca, bhikkhave, dhammādhipateyyaṁ?  
And what, mendicants, is putting the teaching in charge?  

Katamesaṁ tiṇṇaṁ?   What three?  

Katamehi tīhi?   What three?  

Katame tayo?   What three?  

Katamehi tīhi?   What three?  

Katamāni tīṇi?   What three?  

Katamehi tīhi?   What three?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katamāhi tīhi?   What three?  
Katamāhi tīhi?  
What three?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.   And we haven’t done what is good and skillful, nor have we made a shelter from fear.  
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.  
And you haven’t done what is good and skillful, nor have you made a shelter from fear.  

te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.   And we haven’t done what is good and skillful, nor have we made a shelter from fear.  
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.  
And you haven’t done what is good and skillful, nor have you made a shelter from fear.  

Katamesaṁ tiṇṇaṁ?   What three?  
Katamāni pañcaṅgāni pahīnāni honti?  
What are the five factors they’ve given up?  
Katamehi pañcahi aṅgehi samannāgato hoti?  
What are the five factors they possess?  
katakicco anāsavo.  
they’ve completed the task and are free of defilements.  

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.   They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’  

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.   They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’  

“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?   “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?  
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?  
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”  
Katamāni tīṇi?  
What three?  
Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ?  
And what is the demonstration of psychic power?  
Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ?  
And what is the demonstration of revealing?  
Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ?  
And what is a demonstration of instruction?  
Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti?  
Of these three kinds of demonstration, which do you consider to be the finest?”  

Katamāni tīṇi?   What three?  
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.  
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’  
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:  
everything that is experienced is because of past deeds, and I said to them:  
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?  
 
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.  
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’  
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.  
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.  
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?  
What is the Dhamma that I’ve taught?  
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?  
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering?  
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering?  
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  
Katamāni tīṇi?  
What three?  
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati?  
What is that path and practice?  

Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;   or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates.  
Katamāni tīṇi?  
What three?  
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?  
“But what, Master Gotama, is the heavenly high and luxurious bed?”  
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?  
But what, Master Gotama, is the divine high and luxurious bed?”  
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?  
“But what, Master Gotama, is the noble high and luxurious bed?”  

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.   ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.  
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, km, pts1ed) | athāhaṁ → ṭhānamahaṁ (bj, pts1ed); ṭhānametaṁ yenāhaṁ (sya-all, km)  
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.  
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.  
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.  
 
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.  
 

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.   They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’  

Katamāni tīṇi?   What three?  

Katame tayo?   What three?  
Katame tayo?  
What three?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katame tayo?   What three?  

“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?   “Well, what is it?”  

“Iti kho, gahapati, tayāvetaṁ byākataṁ:   “So, householder, you’ve declared:  
Tayāvetaṁ byākataṁ:  
And you’ve declared:  
Tayāvetaṁ byākataṁ:  
And you’ve declared:  

Katamañca, mahānāma, sekhaṁ sīlaṁ?   What is the ethics of a trainee?  
Katamo ca, mahānāma, sekho samādhi?  
And what is the immersion of a trainee?  
Katamā ca, mahānāma, sekhā paññā?  
And what is the wisdom of a trainee?  

Katamā tisso?   What three?  

Katamesu tīsu?   What three?  

Katamāni tīṇi?   What three?  
“Katamañca pana, bhante, gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?  
“So what, sir, is that kind of fragrance?”  

Katamāni tīṇi?   What three?  

Katamāni tīṇi?   What three?  
Idha, bhikkhave, kassako gahapati paṭikacceva khettaṁ sukaṭṭhaṁ karoti sumatikataṁ.  
A farmer first of all makes sure the field is well ploughed and tilled.  
Paṭikacceva khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ kālena bījāni patiṭṭhāpeti.  
Next they plant seeds in season.  
Katamāni tīṇi?  
What three?  

Katamā tisso?   What three?  

Katamā tisso?   What three?  

Katamā tisso?   What three?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, adhisīlasikkhā?  
And what is the training in the higher ethics?  
Katamā ca, bhikkhave, adhicittasikkhā?  
And what is the training in the higher mind?  
Katamā ca, bhikkhave, adhipaññāsikkhā?  
And what is the training in the higher wisdom?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, adhisīlasikkhā?  
And what is the training in the higher ethics?  
Katamā ca, bhikkhave, adhicittasikkhā?  
And what is the training in the higher mind?  
Katamā ca, bhikkhave, adhipaññāsikkhā?  
And what is the training in the higher wisdom?  

Katamāni tīṇi?   What three?  
Idha, bhikkhave, kassako gahapati sīghaṁ sīghaṁ khettaṁ sukaṭṭhaṁ karoti sumatikataṁ.  
A farmer swiftly makes sure the field is well ploughed and tilled.  
Sīghaṁ sīghaṁ khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ sīghaṁ sīghaṁ bījāni patiṭṭhāpeti.  
Next they swiftly plant seeds in season.  
Katamāni tīṇi?  
What three?  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, aggavatī parisā?  
And what is an assembly of the best?  
Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.  
An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example.  
Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.  
They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.  
Katamā ca, bhikkhave, vaggā parisā?  
And what is a divided assembly?  
Katamā ca, bhikkhave, samaggā parisā?  
And what is a harmonious assembly?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.   Take the case of a person who does a trivial bad deed, but it lands them in hell.  
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, let alone a lot.  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
What kind of person does a trivial bad deed, but it lands them in hell?  
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
That kind of person does a trivial bad deed, but it lands them in hell.  
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, let alone a lot?  
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.  
“Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.  
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakaṁ pāpakammaṁ kataṁ.  
This is how it is in the case of a person who does a trivial bad deed, but they go to hell.  
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakaṁ pāpakammaṁ kataṁ, tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.  
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 

Katamesaṁ tiṇṇaṁ?   What three?  

Katamāni tīṇi?   What three?  
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.  
Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.  
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.  
 
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.  
 
Katamāni tīṇi?  
What three?  
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.  
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
 
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
 

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katame tayo?   What three?  

Katamesaṁ tiṇṇaṁ?   What three?  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ.  
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful.  

Katame tayo?   What three?  
Katamo ca, bhikkhave, puggalo suppameyyo?  
And who is the person easy to measure?  
Katamo ca, bhikkhave, puggalo duppameyyo?  
And who is the person hard to measure?  
Katamo ca, bhikkhave, puggalo appameyyo?  
And who is the immeasurable person?  

Katame tayo?   What three?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, sīlavipatti?  
And what is failure in ethics?  
Katamā ca, bhikkhave, cittavipatti?  
And what is failure in mind?  
Katamā ca, bhikkhave, diṭṭhivipatti?  
And what is failure in view?  
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
Katamā tisso?  
What three?  
Katamā ca, bhikkhave, sīlasampadā?  
And what is accomplishment in ethics?  
Katamā ca, bhikkhave, cittasampadā?  
And what is accomplishment in mind?  
Katamā ca, bhikkhave, diṭṭhisampadā?  
And what is accomplishment in view?  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, sīlavipatti?  
And what is failure in ethics?  
Katamā ca, bhikkhave, cittavipatti?  
And what is failure in mind?  
Katamā ca, bhikkhave, diṭṭhivipatti?  
And what is failure in view?  
Katamā tisso?  
What three?  
Katamā ca, bhikkhave, sīlasampadā?  
And what is accomplishment in ethics?  
Katamā ca, bhikkhave, cittasampadā?  
And what is accomplishment in mind?  
Katamā ca, bhikkhave, diṭṭhisampadā?  
And what is accomplishment in view?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, kammantavipatti?  
And what is failure in action?  
Katamā ca, bhikkhave, ājīvavipatti?  
And what is failure in livelihood?  
Katamā ca, bhikkhave, diṭṭhivipatti?  
And what is failure in view?  
Katamā tisso?  
What three?  
Katamā ca, bhikkhave, kammantasampadā?  
And what is accomplishment in action?  
Katamā ca, bhikkhave, ājīvasampadā?  
And what is accomplishment in livelihood?  
Katamā ca, bhikkhave, diṭṭhisampadā?  
And what is accomplishment in view?  

Katamāni tīṇi?   What three?  
Katamañca, bhikkhave, kāyasoceyyaṁ?  
And what is purity of body?  
Katamañca, bhikkhave, vacīsoceyyaṁ?  
And what is purity of speech?  
Katamañca, bhikkhave, manosoceyyaṁ?  
And what is purity of mind?  

Katamāni tīṇi?   What three?  
Katamañca, bhikkhave, kāyasoceyyaṁ?  
And what is purity of body?  
Katamañca, bhikkhave, vacīsoceyyaṁ?  
And what is purity of speech?  
Katamañca, bhikkhave, manosoceyyaṁ?  
And what is purity of mind?  

Katamāni tīṇi?   What three?  
Katamañca, bhikkhave, kāyamoneyyaṁ?  
And what is sagacity of body?  
Katamañca, bhikkhave, vacīmoneyyaṁ?  
And what is sagacity of speech?  
Katamañca, bhikkhave, manomoneyyaṁ?  
And what is sagacity of mind?  

Katame tayo dhamme pajahiṁsu?   What three things have they given up?  
Katame tayo dhamme bahulamakaṁsu?  
What three things have they cultivated?  
Katame tayo dhamme pajahiṁsu?  
What three things have they given up?  
Katame tayo dhamme bahulamakaṁsu?  
What three things have they cultivated?  

Katame tayo?   What three?  

Katamesaṁ tiṇṇaṁ?   What three?  

Taṁ vata, bhikkhu, kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatī”ti.   If you’re bitter, corrupted by putrefaction, flies will, without a doubt, plague and infest you.”  
Taṁ vata bhikkhu kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatī’ti.  
 
Taṁ vata, bhikkhu, kaṭuviyakataṁ attānaṁ āmagandhena avassutaṁ makkhikā nānupatissanti nānvāssavissantīti, netaṁ ṭhānaṁ vijjatīti.  
If you’re bitter, corrupted by putrefaction, flies will, without a doubt, plague and infest you.  

Katamehi tīhi?   What three?  

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.   He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”  

Katamāni tīṇi?   What three?  
Katamāni tīṇi?  
What three?  

Katame tayo?   What three?  
Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo?  
And who is the person like a line drawn in stone?  
Katamo ca, bhikkhave, pathavilekhūpamo puggalo?  
And who is the person like a line drawn in sand?  
Katamo ca, bhikkhave, udakalekhūpamo puggalo?  
And who is the person like a line drawn in water?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamā tisso?   What three?  

Katamehi tīhi? (…)   What three?  

Katamā tisso?   What three?  

Katamā tisso?   What three?  

“Katame ca, bhikkhave, tayo assakhaḷuṅkā?   “What are the three wild colts?  
Katame ca, bhikkhave, tayo purisakhaḷuṅkā?  
And what are the three wild people?  

“Katame ca, bhikkhave, tayo assaparassā?   “What are the three excellent horses?  
Katame ca, bhikkhave, tayo purisaparassā?  
“What are the three excellent people?  

“Katame ca, bhikkhave, tayo bhadrā assājānīyā?   “What are the three fine thoroughbred horses?  
Katame ca, bhikkhave, tayo bhadrā purisājānīyā?  
And what are the three fine thoroughbred people?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katamā tisso?   What three?  

Katamā tisso?   What three?  
Katamā ca, bhikkhave, āgāḷhā paṭipadā?  
And what’s the addicted practice?  
Katamā ca, bhikkhave, nijjhāmā paṭipadā?  
And what’s the scorching practice?  
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.  
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.  
Katamā ca, bhikkhave, majjhimā paṭipadā?  
And what’s the middle practice?  
Katamā tisso?  
What three?  
Katamā ca, bhikkhave, āgāḷhā paṭipadā …pe…  
And what’s the addicted practice? …  
Katamā ca, bhikkhave, nijjhāmā paṭipadā …pe…  
And what is the scorching practice? …  
Katamā ca, bhikkhave, majjhimā paṭipadā?  
And what’s the middle practice?  

Katamehi tīhi?   What three?  
Katamehi tīhi?  
What three?  

Katame tayo?   What three?  
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (…)  
For insight into greed, these three things should be developed.  
(…) → (rāgassa bhikkhave abhiññāya tayo dhammā bhāvetabbā. katame tayo? savitakkasavicāro samādhi, avitakkavicāramatto immersion, avitakkaavicāro samādhi. rāgassa bhikkhave abhiññāya ime tayo dhammā bhāvetabbā.) etthantare pāṭho katthaci dissati, aṭṭhakathāyaṁ  

Katamesaṁ catunnaṁ?   What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  
Kataṁ kiccaṁ rataṁ rammaṁ,  
The work is done, the joyful is enjoyed,  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katamesu catūsu?   What four?  
Katamesu catūsu?  
What four?  

Katame cattāro?   What four?  
Katamo ca, bhikkhave, anusotagāmī puggalo?  
And who is the person who goes with the stream?  
Katamo ca, bhikkhave, paṭisotagāmī puggalo?  
And who is the person who goes against the stream?  
Katamo ca, bhikkhave, ṭhitatto puggalo?  
And who is the steadfast person?  
Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo?  
And who is a brahmin who has crossed over and stands on the far shore?  

Katame cattāro?   What four? A person may have:  

Katame cattāro?   What four?  

Katamāni cattāri?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  
Katamo ca, bhikkhave, kāmayogo?  
And what is the yoke of sensual pleasures?  
Katame cattāro?  
What four?  
Katamo ca, bhikkhave, kāmayogavisaṁyogo?  
And what is unyoking from sensual pleasures?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  
Katamañca, bhikkhave, saṁvarappadhānaṁ?  
And what, mendicants, is the effort to restrain?  
Katamañca, bhikkhave, pahānappadhānaṁ?  
And what, mendicants, is the effort to give up?  
Katamañca, bhikkhave, bhāvanāppadhānaṁ?  
And what, mendicants, is the effort to develop?  
Katamañca, bhikkhave, anurakkhaṇāppadhānaṁ?  
And what, mendicants, is the effort to preserve?  

Katamā catasso?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  
Katamāni cattāri?  
What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katame cattāro?   What four?  

Katamāni cattāri?   What four?  

Katame cattāro?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  
Katame cattāro?  
What four?  

Katamāni cattāri?   What four?  
Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā— 
Living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.  

Katamāni cattāri?   What four?  

Katame cattāro?   What four?  

Katamehi catūhi?   What four?  
Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā  
They are mindful, able to remember and recollect what was said and done long ago.  
Katamehi catūhi?  
What four?  
Katakicco anāsavo;  
he has completed the task and is free of defilements.  

Katamehi catūhi?   What four?  

Dakkhiṇeyyesu yaṁ kataṁ;   to those worthy of a religious donation,  

Katamā catasso?   What four?  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?  
And what is the way of developing immersion further that leads to blissful meditation in the present life?  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati?  
And what is the way of developing immersion further that leads to gaining knowledge and vision?  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?  
And what is the way of developing immersion further that leads to mindfulness and awareness?  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?  
And what is the way of developing immersion further that leads to the ending of defilements?  

Katamāni cattāri?   What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya.   I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.  

Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya.    

Katamāni cattāri?   What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamehi catūhi?   What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  
Katamā ca, gahapati, saddhāsampadā?  
And what is accomplishment in faith?  
Katamā ca, gahapati, sīlasampadā?  
And what is accomplishment in ethics?  
Katamā ca, gahapati, cāgasampadā?  
And what is accomplishment in generosity?  
Katamā ca, gahapati, paññāsampadā?  
And what is accomplishment in wisdom?  
Katamāni cattāri?  
What four?  
kataṁ ananutāpiyaṁ.  
I don’t regret what I’ve done.’  

Katamāni cattāri?   What four?  
Katamañca, gahapati, atthisukhaṁ?  
And what is the happiness of ownership?  
Katamañca, gahapati, bhogasukhaṁ?  
And what is the happiness of using wealth?  
Katamañca, gahapati, ānaṇyasukhaṁ?  
And what is the happiness of debtlessness?  
Katamañca, gahapati, anavajjasukhaṁ?  
And what is the happiness of blamelessness?  

Katamehi catūhi?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  
Katamañca, bhikkhave, saṁvarappadhānaṁ?  
And what, mendicants, is the effort to restrain?  
Katamañca, bhikkhave, pahānappadhānaṁ?  
And what, mendicants, is the effort to give up?  
Katamañca, bhikkhave, bhāvanāppadhānaṁ?  
And what, mendicants, is the effort to develop?  
Katamañca, bhikkhave, anurakkhaṇāppadhānaṁ?  
And what, mendicants, is the effort to preserve?  

Katamehi catūhi?   What four?  

Katamehi catūhi?   What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamāni cattāri?   What four?  

Katamā catasso?   What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  

Katame cattāro?   What four?  
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  
Of these four people, who do you believe to be the finest?”  
Katame cattāro?  
 
Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ.  
 
Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ.  
 

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katamāni cattāri?   What four?  
Katame cattāro?  
What four?  

Katamā catasso?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  

Katamehi catūhi?   What four?  
Katamehi catūhi?  
What four?  

Katame cattāro?   What four?  
Katame cattāro?  
What four?  
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā.  
the suffering or death of a woman or man in such and such village or town, but they see it themselves.  
‘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, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā.  
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member.  
‘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.  

Katamehi catūhi?   What four?  
yadi vā katapubbaṁ yadi vā akatapubbaṁ— 
whether or not it has done it before.  
Katamehi catūhi?  
What four?  

Katamāni cattāri?   What four?  

Katamehi catūhi?   What four?