saṅkhittena ca vitthārena ca.   
In brief and in detail.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.   
Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.   
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. byābādhenti → byābādhentīti (sabbattha)
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti.   
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.   
It was right here that those deities developed their minds.

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti:   
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: kavitā → kavikatā (sabbattha)
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.
Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti.   
But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced.

Sacittavodānañca na ca kiñci loke upādiyati.   
Cleaning your own mind, and not grasping at anything in the world.

Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.   
Anger and hostility … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence.
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.   
Freedom from anger and hostility … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.   
Anger and hostility … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence.
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.   
Freedom from anger and hostility … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.   
Anger and hostility … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence.
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.   
Freedom from anger and hostility … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence.

Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto hoti.   
The place he was anointed as king.
Puna caparaṁ, bhikkhave, yasmiṁ padese rājā khattiyo muddhāvasitto saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.   
The place where he won victory in battle, establishing himself as foremost in battle.
Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   
The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   
The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu, anuyantesu, balakāyasmiṁ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu.   
He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj, pts1ed)
Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati vacīkammasmiṁ:   
Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:

Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   
Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;   
Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements.

Na ca hāyetha kadāci tulyasevī;   
but associating with an equal, you’ll never decline;

Na ca hāyetha kadāci tulyasevī;   
but associating with an equal, you’ll never decline;

Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu na hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya adhigataṁ vā bhogaṁ phātiṁ kareyya;   
It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. phātiṁ kareyya → phātikareyya (bj)
tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.   
Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya adhigataṁ vā bhogaṁ phātiṁ kareyya;   
It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. phātiṁ kareyya → phāti kareyya (bj)
tathārūpaṁ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.   
But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. tathārūpaṁ panassa → tathārūpampissa (bj, sya1ed, sya2ed, km, pts1ed, mr); tathārūpassa (cck)
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṁ cakkhu hoti yathārūpena cakkhunā anadhigataṁ vā bhogaṁ adhigaccheyya, adhigataṁ vā bhogaṁ phātiṁ kareyya;   
It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.
tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya;   
And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright.
na ca puññāni kubbati;   
nor merit do they make.

bahukārā vajirena ca;   
an3.30

vatthena sayanena ca;   
clothes and bedding,
pādānaṁ dhovanena ca.   
and by washing their feet.

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. tibbā → tippā (bj)
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.   
an3.36
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.

Tassa mayhaṁ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi:   
Amid such prosperity and such a delicate lifestyle, I thought:

Nidānaṁ hatthakena ca;   
an3.40

jarāya maraṇena ca;   
with old age and death,

Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.   
Furthermore, because these days humans just love illicit desire …
Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.   
Furthermore, because these days humans just love illicit desire …

Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?   
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānupāto → vādānuvādo (mr)

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

So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.   
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.

“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.   
“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.” ye → te (mr) "

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti.   
Furthermore, there comes a time when a great storm gathers,
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.   
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti.   
Furthermore, there comes a time when a great storm gathers,
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.   
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.

nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti.   
“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ kiñcanatasmiṁ → kiñcanattasmiṁ (bj); kiñcanaṁ tasmiṁ (si, sya-all, pts1ed); kiñcanatasmi (?) | katthaci → kismiñci (sya-all); kassaci (pts1ed) | kiñcanatatthī’ti → kiñcana nātthīti (bj); kiñcanatthīti (sya-all); kiñcanaṁ natthīti (pts1ed)
Pāṇaṁ na haññe na cadinnamādiye,   
You shouldn’t kill living creatures, or steal, na haññe → na hāne (bj, pts1ed); na hane (mr) "
Musā na bhāse na ca majjapo siyā;   
or lie, or drink alcohol.
Mālaṁ na dhāre na ca gandhamācare,   
Not wearing garlands or applying fragrance,

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

na ca panassa sulabharūpo samasamo paññāyā”ti.   
but it’s not easy to find his equal in wisdom.” "

Na candanaṁ tagaramallikā vā;   
nor sandalwood, pinwheel flowers, or jasmine; tagaramallikā → taggaramallikā (pts1ed) "

Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti;   
Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it.
Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti;   
When a mendicant has these three kinds of seclusion,
Evamevaṁ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṁ hoti, tena ca vivitto hoti;   
In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it;

Athāparaṁ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca.   
Afterwards they get rid of two things: covetousness and ill will.

Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.   
Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. dhantaṁ sandhantaṁ → adhantaṁ asandhantaṁ (sya-all, km) | niddhantaṁ aniddhantakasāvaṁ → anihitaṁ anikkhittakasāvaṁ (bj); aniddhantaṁ anihitaṁ aninnītakasāvaṁ (sya-all, km, pts1ed)
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.   
The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. niddhantaṁ niddhantakasāvaṁ → nihitaṁ nikkhittakasāvaṁ (bj); nihitaṁ ninnītakasāvaṁ (sya-all, km, pts1ed)
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.   
That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvato (mr); sasaṅkhāraniggayhavāriyādhigato (?)
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,   
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.   
But when a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.   
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.   
When a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.   
I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. na me te → na te (mr)

So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.   
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   
Furthermore, a person, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.   
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness.
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.   
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.

“idhāhaṁ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjamānaṁ.   
“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell.

“idhāhaṁ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemi.   
“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy.
‘ahaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ volokemī’ti, idaṁ te mānasmiṁ.   
‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.

pubbaṇhena ca te dasāti.   
"

Iddhipādindriyena ca;   
an3.162

sīlato ca sutena ca.   
for your ethics and your learning.
sīlato ca sutena ca.   
for your ethics and your learning.

tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;   
They don’t see any other subtlety of form that’s better or finer than that,
tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.   
nor do they aim for it.
tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;   
They don’t see any other subtlety of feeling that’s better or finer than that,
tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.   
nor do they aim for it.
tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;   
They don’t see any other subtlety of perception that’s better or finer than that,
tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.   
nor do they aim for it.
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;   
They don’t see any other subtlety of choices that’s better or finer than that,
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.   
nor do they aim for it.

Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva.   
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. tampassa → taṁ pissa (sya-all, km); taṁ mamassa (mr)

Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjanti.   
They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training.

Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmīti.   
When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say. sāmaññaṅganti → sāmaññanti (mr) "
appena sulabhena ca;   
trifling, and easy to find,

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;   
Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. agadhito → agathito (bj, pts1ed)
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;   
Furthermore, a mendicant is content with any kind of almsfood …
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;   
Furthermore, a mendicant is content with any kind of lodgings …
Puna caparaṁ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato;   
Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up.

sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā;   
the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.

“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?   
“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.   
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.   
an4.45
Tassa mayhaṁ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṁ icchāgataṁ uppajji:   
Having such speed and stride, this wish came to me:
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.   
an4.45
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi.   
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.
Na ca appatvā lokantaṁ,   
But without reaching the end of the world,

‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā’ti?   
‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ …
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.   
an4.46
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi’.   
an4.46
Tassa mayhaṁ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṁ icchāgataṁ uppajji:   
an4.46
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.   
an4.46
‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ, taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.   
an4.46
Na ca appatvā lokantaṁ,   
an4.46

Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti:   
Furthermore, a noble disciple has experiential confidence in the teaching:
Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti:   
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

Gilānappaccayena ca;   
and supplies for the sick.

Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṁvattati.   
Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs.
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti—   
Furthermore, with his legitimate wealth he makes five spirit-offerings:
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.   
Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.

vatthena sayanena ca;   
clothes and bedding,
pādānaṁ dhovanena ca.   
and by washing their feet.

Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a bad person doesn’t speak well of another even when asked, let alone when not asked.
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a bad person doesn’t speak ill of themselves even when asked, let alone when not asked.
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a bad person speaks well of themselves even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a good person speaks well of another even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   
Furthermore, a good person speaks ill of themselves even when not asked, let alone when asked.
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.   
Furthermore, a good person doesn’t speak well of themselves even when asked, let alone when not asked.

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

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.   
One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.   
As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.

Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.   
One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:   
As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask:

Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati, api ca kho lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati:   
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking:
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati:   
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking:
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati nāpi cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati:   
Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking:
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:   
Furthermore, one fine thoroughbred person doesn’t hear about
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:   
Furthermore, one fine thoroughbred person doesn’t hear about
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:   
Furthermore, one fine thoroughbred person doesn’t hear about

Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.   
When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.” "

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying.
Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.   
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying.
Puna caparaṁ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   
Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying.
Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying.

Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.   
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption …

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy this and like it and find it satisfying.
Puna caparaṁ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā …pe…   
Furthermore, a person meditates spreading a heart full of compassion …
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy this and like it and find it satisfying.

Puna caparaṁ, bhikkhave, idhekacco puggalo karuṇā …pe…   
Furthermore, a person meditates spreading a heart full of compassion …

Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.   
Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears …
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.   
Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears …
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.   
Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears …

Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ.   
Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti.   
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses.
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.   
Furthermore, 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.
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṁ.   
Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti.   
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses.
Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo.   
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. nacchinnamūlako → acchinnamūlako (sya-all, km); na ca chinnamūlako (pts1ed) "
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.   
Furthermore, 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.

Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti.   
Another mendicant develops discernment before serenity.
Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti.   
Another mendicant develops serenity and discernment in conjunction.
Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti.   
Another mendicant’s mind is seized by restlessness to realize the teaching.
Dve khamā ubhayena ca;   
an4.170

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati;   
They enjoy it and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati;   
They enjoy it and like it and find it satisfying.

Puna caparaṁ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.   
Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body.
Puna caparaṁ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso.   
Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and depraved things.
Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.   
Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching.
Puna caparaṁ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.   
Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body.
Puna caparaṁ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo.   
Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe.
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.   
Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching.

Puna caparaṁ, paribbājakā, brāhmaṇo evamāha:   
Take another brahmin who says:
Puna caparaṁ, paribbājakā, brāhmaṇo evamāha:   
Take another brahmin who says:
Puna caparaṁ, paribbājakā, brāhmaṇo evamāha:   
Take another brahmin who says:
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti.   
‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ kvacani → kvacana (bj); kvacini (sya-all); kvaci (pts1ed) "

Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—   
Take another mendicant who memorizes the teaching—
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—   
Take another mendicant who memorizes the teaching—
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—   
Take another mendicant who memorizes the teaching—

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

So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati, saddhiṁ mahesiyā brāhmaṇena ca purohitena.   
He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.

Taṇhā pemena ca dasā teti.   
"

Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato.   
Furthermore, a bad monk has wrong view, he’s attached to an extremist view.
Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti.   
Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. jīvikaṁ → jīvitaṁ (sya-all, km, pts1ed, mr) "
Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo.   
Furthermore, a bad monk desires material possessions, honor, and admiration.

Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya.   
Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way.

seyyā thūpārahena ca;   
an4.253

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme.   
A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.
Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.   
A mendicant who is faithful …
Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.   
conscientious …
Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.   
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.   
energetic …
Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.   
wise doesn’t fail, and establishes themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.   
A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” "

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.
Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
A respectful and reverent mendicant who is faithful …
Hirīmā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
conscientious …
Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
energetic …
Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.   
wise doesn’t fail, and establishes themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.   
A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” "

saṅkhittaṁ vitthatena ca;   
an5.20

“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.   
“Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.   
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Yato ca kho, bhikkhave, jātarūpaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti jātarūpaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.   
But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. vimuttaṁ → vippamuttaṁ (bj)
Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.   
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.   
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya.   
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,   
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’

Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti.   
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.   
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti;   
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching.
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati;   
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it.

‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati,   
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … na sasaṅkhāraniggayhavāritagato’ti → na ca sasaṅkhāraniggayhavāritacatoti (bj); na ca sasaṅkhāraniggayhavāritappattoti (sya-all); na ca sasaṅkhāraniggayhavāritāvaṭoti (pts1ed); na ca sasaṅkhāraniggayhavārivāvaṭoti (mr); na sasaṅkhāraniggayhavāriyādhigatoti (?)

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.   
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. nhāpako → nahāpako (bj, pts1ed) | nhānīyacuṇṇāni → nahāniyacuṇṇāni (bj, pts1ed); nhāniyacuṇṇāni (sya-all) | Sāyaṁ → saṁsā (si); sā’ssa (pts1ed) | nhānīyapiṇḍi → nahāniyapiṇḍi (bj, sya-all, km, pts1ed) | paggharinī → paggharati (sya-all, pts1ed)
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.   
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.   
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.   
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.
Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.   
Furthermore, the meditation that is a foundation for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti,   
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’

Dussīlānuggahitena ca;   
an5.30

Āyunā yasasā ceva,   
long life and fame, yasasā ceva → āyunā ca yasena ca (mr)
vaṇṇena ca sukhena ca;   
beauty and happiness.

Puna caparaṁ, sīha, dāyakaṁ dānapatiṁ santo sappurisā bhajanti.   
Furthermore, good people associate with a giver.
Puna caparaṁ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati.   
Furthermore, a giver gains a good reputation.
Puna caparaṁ, sīha, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto.   
Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. visārado → visāradova (bj)
Puna caparaṁ, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.   
Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati.   
Furthermore, with his legitimate wealth he makes his friends and colleagues happy …
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā—   
Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti.   
Furthermore, with his legitimate wealth he makes five spirit-offerings:
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti ekamattānaṁ samenti ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.   
Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.

Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.   
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing.
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.   
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.

Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.   
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing.
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.   
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.

Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.   
so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it. neva → na ceva (bj, pts1ed, mr) | na → na ca (mr) | na → na ca (mr) "

Puna caparaṁ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto.   
Furthermore, a mendicant is sick, overcome by sickness.
Puna caparaṁ, bhikkhave, dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ.   
Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms.
Puna caparaṁ, bhikkhave, bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.   
Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Puna caparaṁ, bhikkhave, saṅgho bhinno hoti.   
Furthermore, there’s a schism in the Saṅgha.
Puna caparaṁ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.   
Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Puna caparaṁ, bhikkhave, subhikkhaṁ hoti susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ.   
Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms.
Puna caparaṁ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti.   
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.   
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajā honti.   
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.

pekkhitena sitena ca;   
with a glance and a smile. sitena ca → mhitena ca (sya-all, km, pts1ed)
mañjunā bhaṇitena ca;   
they speak charming words.

“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā.   
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.

Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṁ karoti māneti pūjeti.   
Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṁ karoti māneti pūjeti.   
Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. khettakammantasāmantasabyohāre → … sāmantasaṁvohāre (bj, pts1ed)
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṁ karoti māneti pūjeti.   
Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings.
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṁ karoti māneti pūjeti.   
Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins.

“Saddhāya sīlena ca yo pavaḍḍhati,   
He who grows in faith and ethics, ca yo pavaḍḍhati → yodha vaḍḍhati (bj) "

Saddhāya sīlena ca yā pavaḍḍhati,   
She who grows in faith and ethics, ca yā pavaḍḍhati → yādha vaḍḍhati (bj) "

sākacchena ca sājīvaṁ;   
an5.70

Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti.   
Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it.
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.   
Furthermore, a mendicant recites the teaching in detail as they learned and memorized it.
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.   
Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.

Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, uttari cassa paññāya atthaṁ nappajānāti.   
Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning.
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, uttari cassa paññāya atthaṁ nappajānāti.   
Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning.
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṁ nappajānāti.   
Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning.

Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ;   
Furthermore, one warrior can prevail over a cloud of dust,
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ;   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ.   
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ;   
Furthermore, one monk can prevail over a cloud of dust,
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ;   
Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;   
Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil,
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.   
Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle.

Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati.   
Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.   
Furthermore, a mendicant lives supported by a town or village.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.   
Furthermore, a mendicant lives supported by a town or village.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.   
Furthermore, a mendicant lives supported by a town or village.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.   
Furthermore, a mendicant lives supported by a town or village.

Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:   
Furthermore, a wilderness mendicant reflects:
Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:   
Furthermore, a wilderness mendicant reflects:
Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:   
Furthermore, a wilderness mendicant reflects:
Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:   
Furthermore, a wilderness mendicant reflects:

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:   
Furthermore, a mendicant reflects:
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:   
Furthermore, a mendicant reflects:
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:   
Furthermore, a mendicant reflects:
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:   
Furthermore, a mendicant reflects:

Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.   
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.   
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.   
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.   
When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. sussūsissanti → sussūsanti (bj, sya-all); sussusissanti (pts1ed)
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.   
Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ piṇḍapāte kalyāṇakāmā.   
Furthermore, in a future time there will be mendicants who like nice almsfood.
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ senāsane kalyāṇakāmā.   
Furthermore, in a future time there will be mendicants who like nice lodgings.
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ bhikkhunīsikkhamānāsamaṇuddesehi saṁsaṭṭhā viharissanti.   
Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns.
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ ārāmikasamaṇuddesehi saṁsaṭṭhā viharissanti.   
Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices.

Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṁ nijigīsitā—   
They use deceit, flattery, hinting, and belittling, and they use material possessions to chase after other material possessions. nemittiko → nimittiko (sya-all, km); nemittako (pts1ed); nimittako (mr) | nijigīsitā → nijigiṁsitā (bj, sya-all, km, pts1ed) "
Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsitā—   
They don’t use deceit, flattery, hinting, or belittling, and they don’t use material possessions to chase after other material possessions.

Puna caparaṁ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṁ atināmeti;   
Furthermore, a mendicant trainee spends their day doing trivial work.
Puna caparaṁ, bhikkhave, sekho bhikkhu saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena;   
Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson.
Puna caparaṁ, bhikkhave, sekho bhikkhu akālena gāmaṁ pavisati, atidivā paṭikkamati;   
Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day.
Puna caparaṁ, bhikkhave, sekho bhikkhu yāyaṁ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—   
Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
Puna caparaṁ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṁ atināmeti;   
Furthermore, a mendicant trainee doesn’t spend their day doing trivial work.
Puna caparaṁ, bhikkhave, sekho bhikkhu asaṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena;   
Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson.
Puna caparaṁ, bhikkhave, sekho bhikkhu na atikālena gāmaṁ pavisati, nātidivā paṭikkamati;   
Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day.
Puna caparaṁ, bhikkhave, sekho bhikkhu yāyaṁ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—   
Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.   
Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.   
Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.   
Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.   
Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi.   
My disciples don’t cover up my conduct, and I don’t expect them to.
Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi.   
My disciples don’t cover up my livelihood, and I don’t expect them to.
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi.   
My disciples don’t cover up my teaching, and I don’t expect them to.
Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi.   
My disciples don’t cover up my answers, and I don’t expect them to.
Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti.   
My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

apaññāto ca hoti, tena ca apaññātakena no paritassati;   
And they’re not well-known, but aren’t bothered by that.
apaññāto ca hoti, tena ca apaññātakena no paritassati;   
And they’re not well-known, but aren’t bothered by that.
apaññāto ca hoti, tena ca apaññātakena no paritassati;   
And they’re not well-known, but aren’t bothered by that.

Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu anuyantesu …pe… balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.   
He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. anuyantesu → anuyuttesu (bj)
Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati bhikkhunīsu …pe… upāsakesu …pe… upāsikāsu:   
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

na cassa kutoci bhogānaṁ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato.   
And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs. appiyato vā dāyādato → appiyadāyādato vā (bj, cck, mr); appiyato vā dāyādato vā (sya1ed, sya2ed, km, pts1ed) "

Sārandada tikaṇḍa nirayena ca;   
an5.150

Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desenti.   
Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paraṁ vācenti.   
Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. paraṁ → paresaṁ (bj, cck, km, pts1ed); pare (?) "
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena sajjhāyaṁ karonti.   
Furthermore, the mendicants don’t recite the teaching in detail as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.   
Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desenti.   
Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paraṁ vācenti.   
Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karonti.   
Furthermore, the mendicants recite the teaching in detail as they learned and memorized it.
Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkenti anuvicārenti manasānupekkhanti.   
Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.

Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṁ.   
Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti;   
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses.
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.   
Furthermore, 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.
Puna caparaṁ, bhikkhave, saṅgho bhinno hoti.   
Furthermore, there’s a schism in the Saṅgha.
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṁ.   
Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti;   
Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses.
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.   
Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṁ viharati.   
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti.   
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.

Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ.   
Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. na samanupassati → na sampassati (bj) "
Tañhi so, bhikkhave, sīlasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ.   
Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings.
Tañhi so, bhikkhave, sutasampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ.   
Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings.
Tañhi so, bhikkhave, cāgasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ.   
Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings.
Tañhi so, bhikkhave, paññāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ.   
Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings.

Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;   
In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?   
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:   
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: evarūpepi → evarūpe (pts1ed)

“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati.   
“Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. yāvatatiyakampi → yāvatatiyampi (bj, sya-all, pts1ed)
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati.   
“Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me.

Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:   
Furthermore, a noble disciple has experiential confidence in the teaching:
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:   
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati.   
He has sex only with a brahmin woman. He does not have sex with a woman from a caste of aristocrats, peasants, menials, outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. na veniṁ → na veṇiṁ (bj, sya-all, km, pts1ed)
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati.   
an5.192
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;   
‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them. upalippati → upalimpati (mr) "
evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati.   
In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’

Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.   
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.   
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.   
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.   
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…   
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…   
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…   
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto.   
Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.   
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṁ āhacca ṭhitā ahosi.   
Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā (…) yāva jāṇumaṇḍalā paṭicchādesuṁ.   
Next, white caterpillars with black heads crawled up from his feet and covered his knees. (…) → (agganakhato) katthaci
Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṁsu.   
Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white.
Puna caparaṁ, bhikkhave, tathāgato arahaṁ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena.   
Next, he walked back and forth on top of a huge mountain of filth while remaining unsoiled.

Puna caparaṁ, bhikkhave, upari ākāse vāyodhātu pakuppati.   
Furthermore, in the upper atmosphere the air element flares up,
Puna caparaṁ, bhikkhave, rāhu asurindo pāṇinā udakaṁ sampaṭicchitvā mahāsamudde chaḍḍeti.   
Furthermore, Rāhu, lord of demons, receives water in his hand and tosses it in the ocean.
Puna caparaṁ, bhikkhave, vassavalāhakā devā pamattā honti.   
Furthermore, the gods of the rain clouds become negligent.
Puna caparaṁ, bhikkhave, manussā adhammikā honti.   
Furthermore, humans become unprincipled.

Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṁhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti.   
It is speech that is timely, true, gentle, beneficial, and loving.

Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   
Take another case where a mendicant focuses on ill will, but their mind isn’t eager …
Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   
Take another case where a mendicant focuses on harming, but their mind isn’t eager …
Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   
Take another case where a mendicant focuses on form, but their mind isn’t eager …
Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   
Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.

Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati …pe…   
Furthermore, a mendicant has doubts about the teaching …

Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe…   
Furthermore, a mendicant isn’t free of greed for the body …

Puna caparaṁ, bhikkhave, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.   
Furthermore, an unethical person gets a bad reputation.
Puna caparaṁ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.   
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Puna caparaṁ, bhikkhave, dussīlo sīlavipanno sammūḷho kālaṁ karoti.   
Furthermore, an unethical person feels lost when they die.
Puna caparaṁ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.   
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Puna caparaṁ, bhikkhave, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.   
Furthermore, an ethical person gets a good reputation.
Puna caparaṁ, bhikkhave, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto.   
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Puna caparaṁ, bhikkhave, sīlavā sīlasampanno asammūḷho kālaṁ karoti.   
Furthermore, an ethical person dies not feeling lost.
Puna caparaṁ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.   
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Assutaṁ na suṇāti, sutaṁ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti.   
You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. gāḷhaṁ → bāḷhaṁ (bj, sya-all) "

Anadhigataṁ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti.   
You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends.

Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so tathārūpaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti.   
Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. …
Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so disāpakkanto hoti …pe… so vibbhanto hoti …pe… so kālaṅkato hoti.   
Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away.

Pahānāya khayāya vayena ca;   
an5.308-1152

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

Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati:   
Furthermore, a noble disciple recollects the teaching:
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati:   
Furthermore, a noble disciple recollects the Saṅgha:
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.   
Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati:   
Furthermore, a noble disciple recollects their own generosity:
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti:   
Furthermore, a noble disciple recollects the deities:

Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.   
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.   
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo.   
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.   
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.   
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.

Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti …pe….   
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,   
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante.   
The Buddha saw them doing this, with his clairvoyance that is purified and superhuman.

Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ anussarati:   
Furthermore, a noble disciple recollects the teaching:
Puna caparaṁ, bhikkhave, ariyasāvako saṅghaṁ anussarati:   
Furthermore, a noble disciple recollects the Saṅgha:
Puna caparaṁ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.   
Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Puna caparaṁ, bhikkhave, ariyasāvako attano cāgaṁ anussarati:   
Furthermore, a noble disciple recollects their own generosity:
Puna caparaṁ, bhikkhave, ariyasāvako devatā anussarati:   
Furthermore, a noble disciple recollects the deities:

Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati:   
Furthermore, a noble disciple recollects the teaching:
Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati:   
Furthermore, a noble disciple recollects the Saṅgha:
Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.   
Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati:   
Furthermore, a noble disciple recollects their own generosity:
Puna caparaṁ, āvuso, ariyasāvako devatā anussarati:   
Furthermore, a noble disciple recollects the deities:

Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness …
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse …
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt …
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:   
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say:

Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati …pe….   
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …

“Puna caparaṁ, bhante, bhikkhu ālokasaññaṁ manasi karoti, divā saññaṁ adhiṭṭhāti, yathā divā tathā rattiṁ, yathā rattiṁ tathā divā;   
Furthermore, a mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day.
Puna caparaṁ, bhante, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:   
Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
Puna caparaṁ, bhante, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaṭṭitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.   
Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. sivathikāya → sīvathikāya (sya-all, pts1ed) | chaṭṭitaṁ → chaḍḍitaṁ (bj, sya-all, pts1ed)
Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.   
Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe…   
Furthermore, a mendicant is offensive and contemptuous …

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṁ nandamātaraṁ upāsikaṁ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpentiṁ.   
The Buddha saw her doing this, with his clairvoyance that is purified and superhuman,

Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.   
No-one guarded the fruit, yet no-one damaged another’s fruits. na ca sudaṁ → na ca puna (mr)
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā.   
Yet the deity is not displeased or upset because of this. anabhinandi → anabhiraddhi (bj)

Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.   
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.   
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.   
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.   
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.

Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Puna caparaṁ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti.   
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.
Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.   
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.   
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.   
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.

‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati …pe… yathākammūpage satte pajānissatī’ti netaṁ ṭhānaṁ vijjati.   
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṁ vijjati.   
It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds.

Sukhaṁ adhigamena ca;   
an6.84

‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.   
‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ anavatthitā → anavaṭṭhitato (bj, sya-all, pts1ed) | nābhiramissati → na ramissati (mr) | gacchissanti → gacchanti (bj, sya-all, pts1ed, mr) "

Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.   
‘I will be without identification in the whole world.’ ‘My egoism will stop.’ ‘My possessiveness will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing impermanence in all conditions.
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing impermanence in all conditions.

Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.
Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati:   
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as:
Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya.   
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. samārambhati → samārabbhati (si, pts1ed, mr); samārabhati (sya-all) | hantuṁ → haññantu (si, sya-all, pts1ed) | yaññatthāya → yaññatthāyāti (bj, sya-all)

So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying. taṁ assādeti → so tadassādeti (bj)
Puna caparaṁ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṁ dvayaṁdvayasamāpattiṁ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṁ sādiyati;   
Furthermore, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing.
So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.   
They enjoy it and like it and find it satisfying.

‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ;   
‘A Realized One both still exists and no longer exists after death’: this is a misconception.
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na byākaroti;   
‘a Realized One both still exists and no longer exists after death’,
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;   
‘A Realized One both still exists and no longer exists after death’: this is a regret.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṁ mahāmoggallānaṁ magadhesu kallavāḷaputtagāme pacalāyamānaṁ nisinnaṁ.   
The Buddha saw him with his clairvoyance that is purified and superhuman.
Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṁ:   
When you wake, you should get up quickly, thinking: Paṭibuddhena ca → paṭibuddheneva (bj, sya-all)
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,   
Meditating in this way, they don’t grasp at anything in the world. na kiñci → na ca kiñci (bj, sya-all, mr) "

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:   
Furthermore, an enemy wishes for an enemy:

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati.   
There comes a time when, after a very long period has passed, a fourth sun appears.

Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca.   
Furthermore, a citadel has a moat that is deep and wide.
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca.   
Furthermore, a citadel has a patrol path that is high and wide.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca.   
Furthermore, a citadel has stores of many weapons, both projectile and hand-held. jevanikañca → jevaniyañca (bj, pts1ed) "
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ—   
Furthermore, many kinds of armed forces reside in a citadel, such as
Puna caparaṁ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.   
Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca.   
Furthermore, a citadel has a wall that’s high and wide, covered with plaster.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.   
Furthermore, a king’s frontier citadel has much rice and barley stored up for those within.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.   
Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ—   
Furthermore, a king’s frontier citadel has much medicine—

Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti.   
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.

dibbena cakkhunā visuddhena atikkantamānusakena …pe…   
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.

Sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññātakaraṇaṁ dātabbaṁ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo.   
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. paṭiññātakaraṇaṁ dātabbaṁ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo → paṭiññātakaraṇaṁ, yebhuyyasikā, tassa pāpiyasikā, tiṇavatthārako (sya-all) 2V:2094 vinayena ca 8D:1021 saṅgītisuttena ca "

Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing impermanence in the eye. …
Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   
Next, take a person who meditates observing impermanence in the eye. …

So taṁ dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.   
After hearing that teaching they perfect withdrawal of both body and mind.
‘Taṁ kho panāyamāyasmā dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.   
‘After hearing that teaching they perfect withdrawal of both body and mind.

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

Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.   
For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.   
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‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?   
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānuvādo → vādānupāto (si, sya-all, pts1ed)
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I believe in inaction, I teach inaction, and I guide my disciples in that way.
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I believe in action, I teach action, and I guide my disciples in that way.
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I’m disgusted, I teach disgust, and I guide my disciples in that way.
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I'm an exterminator, I teach extermination, and I guide my disciples in that way.
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I’m a mortifier, I teach mortification, and I guide my disciples in that way.
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I’m an abortionist, I teach abortion, and I guide my disciples in that way.
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
I’m ambitious, I teach ambition, and I guide my disciples in that way.
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I believe in inaction, I teach inaction, and I guide my disciples in that way?
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I believe in action, I teach action, and I guide my disciples in that way?
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I’m disgusted, I teach disgust, and I guide my disciples in that way?
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I'm an exterminator, I teach extermination, and I guide my disciples in that way?
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I’m a mortifier, I teach mortification, and I guide my disciples in that way?
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I’m an abortionist, I teach abortion, and I guide my disciples in that way?
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.   
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‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti?   
I’m ambitious, I teach ambition, and I guide my disciples in that way?
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi.   
I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti.   
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Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ;   
They’ll never stop misrepresenting the Buddha with their false, hollow, lying, untruthful claims.
na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.   
We would never deliberately take the life of a living creature, not even for life’s sake.”

Sorato hoti sukhasaṁvāso, na ca aññe asse ubbejetā.   
He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses.

Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod.
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṁ ussajjitvā rathīsaṁyeva ajjhomaddati.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it.
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṁ gaṇhati, ubbaṭumaṁ rathaṁ karoti.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track.
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṁ paggaṇhati purime pāde.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs.
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṁ anādiyitvā patodalaṭṭhiṁ dantehi mukhādhānaṁ vidhaṁsitvā yena kāmaṁ pakkamati.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want. patodalaṭṭhiṁ → patodaṁ (bj, pts1ed); paṭodayaṭṭhiṁ (sya-all, km) | mukhādhānaṁ → mukhāṭhānaṁ (mr)
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṁharitvā pacchime ca pāde saṁharitvā tattheva cattāro pāde abhinisīdati.   
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs. saṁharitvā → saṅkharitvā (mr)
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti.   
Furthermore, the mendicants accuse a mendicant of an offense.

Na ca hāpeti vacanaṁ,   
They don’t miss out any words,
na ca chādeti sāsanaṁ.   
or conceal the instructions.
Pucchito na ca kuppati;   
and they don’t tremble when questioned.

Puna caparaṁ, bhante, mahāsamuddo ṭhitadhammo velaṁ nātivattati.   
Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
Puna caparaṁ, bhante, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti.   
Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. saṁvasati → saṁvattati (sya-all)
Puna caparaṁ, bhante, yā kāci mahānadiyo, seyyathidaṁ—   
Furthermore, when they reach the ocean, all the great rivers—that is,
Puna caparaṁ, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati.   
Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. bhante, yā ca → yā kāci (sya-all, pts1ed, mr)
Puna caparaṁ, bhante, mahāsamuddo ekaraso loṇaraso.   
Furthermore, the ocean has just one taste, the taste of salt.
Puna caparaṁ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ.   
Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. bahuratano → pahūtaratano (mr)
Puna caparaṁ, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.   
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. timi timiṅgalo timirapiṅgalo → timi timiṅgalā timirapiṅgalā (bj); timitimiṅgalā timiramiṅgalā (sya-all, pts1ed); timi timiṅgalo timitimiṅgalo (…)

Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā.   
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.

Na ca kho ahaṁ jānāmi—   
But I don’t know

Na ca kho ahaṁ jānāmi:   
But I don’t know

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.   
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantibhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.   
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.   
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation.
Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā …pe…   
Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power …

Puna caparaṁ, bhikkhave, tathāgato ca loke uppanno hoti …pe… satthā devamanussānaṁ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;   
Furthermore, a Realized One has arisen in the world.
Puna caparaṁ, bhikkhave …pe…   
Furthermore, a Realized One has arisen in the world.
Puna caparaṁ, bhikkhave …pe…   
Furthermore, a Realized One has arisen in the world.
Puna caparaṁ, bhikkhave …pe…   
Furthermore, a Realized One has arisen in the world.
Puna caparaṁ, bhikkhave …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:   
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective:
Puna caparaṁ, bhikkhave …pe…   
Furthermore, a Realized One has arisen in the world.
Puna caparaṁ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā.   
Furthermore, a Realized One has not arisen in the world …

Idha, bhikkhave, khettaṁ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṁ hoti, na āyasampannaṁ hoti, na apāyasampannaṁ hoti, na mātikāsampannaṁ hoti, na mariyādasampannaṁ hoti.   
It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.

Neva vippaṭisārissa,   
They never regret Neva → na ca (bj, pts1ed)

Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ saraṇaṁ gato hoti.   
Furthermore, a noble disciple has gone for refuge to the teaching.
Puna caparaṁ, bhikkhave, ariyasāvako saṅghaṁ saraṇaṁ gato hoti.   
Furthermore, a noble disciple has gone for refuge to the Saṅgha.
Puna caparaṁ, bhikkhave, ariyasāvako adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe…   
Furthermore, a noble disciple gives up stealing. …

Pāṇaṁ na haññe na cadinnamādiye,   
You shouldn’t kill living creatures, or steal, haññe → hāne (bj); hane (mr)
Musā na bhāse na ca majjapo siyā;   
or lie, or drink alcohol.
Mālaṁ na dhāre na ca gandhamācare,   
Not wearing garlands or applying perfumes, gandhamācare → gandhamādhare (mr) "

Pāṇaṁ na haññe na cadinnamādiye,   
You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;   
or lie, or drink alcohol.
Mālaṁ na dhāre na ca gandhamācare,   
Not wearing garlands or applying perfumes,

Pāṇaṁ na haññe na cadinnamādiye,   
You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;   
or lie, or drink alcohol.
Mālaṁ na dhāre na ca gandhamācare,   
Not wearing garlands or applying perfumes,

Idha, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’ samaṁ jīvikaṁ → samajīvikaṁ (sya-all); samajīvitaṁ (mr)
evamevaṁ kho, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
Yato ca khoyaṁ, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’

Idha, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
evamevaṁ kho, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
Yato ca khoyaṁ, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti,   
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’

dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti;   
With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds.

‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.   
an8.61 a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.

na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;   
Understanding the meaning and the teaching, they don’t practice accordingly.

‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti.   
‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’
Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ:   
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this:

Puna caparaṁ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.   
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Puna caparaṁ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.   
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.

Idha, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
evamevaṁ kho, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
Yato ca khoyaṁ, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.   
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’

Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching.
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.   
This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.

Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti.   
Furthermore, a mendicant has done some work.
Puna caparaṁ, bhikkhave, bhikkhunā maggo gantabbo hoti.   
Furthermore, a mendicant has to go on a journey.
Puna caparaṁ, bhikkhave, bhikkhunā maggo gato hoti.   
Furthermore, a mendicant has gone on a journey.
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.   
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine.
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.   
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, rough or fine.
Puna caparaṁ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.   
Furthermore, a mendicant feels a little sick.
Puna caparaṁ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.   
Furthermore, a mendicant has recently recovered from illness.
Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti.   
Furthermore, a mendicant has done some work.
Puna caparaṁ, bhikkhave, bhikkhunā maggo gantabbo hoti.   
Furthermore, a mendicant has to go on a journey.
Puna caparaṁ, bhikkhave, bhikkhunā maggo gato hoti.   
Furthermore, a mendicant has gone on a journey.
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.   
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine.
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.   
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, rough or fine.
Puna caparaṁ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.   
Furthermore, a mendicant feels a little sick.
Puna caparaṁ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.   
Furthermore, a mendicant has recently recovered from illness.

Appaharantassa paharati, anavasesaṁ ādiyati, itthiṁ hanati, kumāriṁ dūseti, pabbajitaṁ vilumpati, rājakosaṁ vilumpati, accāsanne kammaṁ karoti, na ca nidhānakusalo hoti.   
He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.

na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṅghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo.   
They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.   
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.   
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.   
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—   
But then, a mendicant grounded on these five things should develop four further things. uttari → uttariṁ (bj, sya-all, pts1ed)

Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā.   
But then, a mendicant grounded on these five things should rely on four things.

Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.   
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.   
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.   
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—   
But then, a mendicant grounded on these five things should develop four further things.