Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.   Then they also got upset,  

Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso.   And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,  

Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti.   But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”  

“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.   “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  

Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.   When a person is asked a question, if it needs to be answered categorically and they answer it categorically; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.  
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.  
When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.  
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.  
When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is competent to hold a discussion.  
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti.  
When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that person is competent to hold a discussion.  

‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti.   ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’  
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti.  
‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’  

“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.   “A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
 
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  

Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?   Would it be right to say that that ox will never again invade the crops?”  

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano;   An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.  
Kodhanoyaṁ → kodhanāyaṁ (mr) | odātavatthavasano → odātavatthavāsano (sya-all); odātavasano (mr)  

Nāyaṁ dhammapariyāyo kismiñci upaṭṭhito.    

“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;   “This teaching is for those of few wishes, not those of many wishes.  
santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;  
It’s for the contented, not those who lack contentment.  
pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;  
It’s for the secluded, not those who enjoy company.  
āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;  
It’s for the energetic, not the lazy.  
upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;  
It’s for the mindful, not the unmindful.  
samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;  
It’s for those with immersion, not those without immersion.  
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.  
It’s for the wise, not the witless.”  
‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;  
‘This teaching is for those of few wishes, not those of many wishes.  
santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;  
It’s for the contented, not those who lack contentment.  
pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;  
It’s for the secluded, not those who enjoy company.  
āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;  
It’s for the energetic, not the lazy.  
upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;  
It’s for the mindful, not the unmindful.  
samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;  
It’s for those with immersion, not those without immersion.  
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti.  
It’s for the wise, not the witless.’  
‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.  
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’  
Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa;  
This teaching is for those of few wishes, not those of many wishes.  
santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa;  
It’s for the contented, not those who lack contentment.  
pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;  
It’s for the secluded, not those who enjoy company.  
āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa;  
It’s for the energetic, not the lazy.  
upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa;  
It’s for the mindful, not the unmindful.  
samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa;  
It’s for those with immersion, not those without immersion.  
paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa;  
It’s for the wise, not the witless.  
nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino.  
It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.  
‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,  
‘This teaching is for those of few wishes, not those of many wishes.’  
‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,  
‘This teaching is for those of few wishes, not those of many wishes.’  
‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?  
‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it?  
‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti,  
‘This teaching is for the contented, not those who lack contentment.’  
‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?  
‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it?  
‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti,  
‘This teaching is for the secluded, not those who enjoy company.’  
‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?  
‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it?  
‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti,  
‘This teaching is for the energetic, not the lazy.’  
‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti,  
‘This teaching is for the mindful, not the unmindful.’  
‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti,  
‘This teaching is for the mindful, not the unmindful.’  
‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,  
‘This teaching is for those with immersion, not those without immersion.’  
‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,  
‘This teaching is for those with immersion, not those without immersion.’  
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,  
‘This teaching is for the wise, not the witless.’  
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,  
‘This teaching is for the wise, not the witless.’  
‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,  
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’  
‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,  
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’  

Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.   If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’  

Sace panāyaṁ, brāhmaṇa, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.   If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’  

Sace panāyaṁ, bhikkhave, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁ vāyaṁ kulaputto marissatī’ti.   If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’  

“Saparikkamano ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo aparikkamano.   “Mendicants, this teaching provides a bypass, it doesn’t lack a bypass.  
Kathañca, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano?  
And how does this teaching provide a bypass, not lacking a bypass?  
Evaṁ kho, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano”ti.  
That’s how this teaching provides a bypass, it doesn’t lack a bypass.” 

“Bhāvetabbā kho panāyaṁ, bhikkhave, mettācetovimutti itthiyā vā purisena vā.   “This heart’s release by love should be developed by women or men.  
Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo.  
For neither women nor men take this body with them when they go.  
“Bhāvetabbā kho panāyaṁ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā.  
“This heart’s release by equanimity should be developed by women or men.  
Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo.  
For neither women nor men take this body with them when they go.  

“Kacci panāyaṁ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṁ pabbajito sandissati saddhāpadānesū”ti?   “Well, I hope this mendicant Saddha exhibits the outcomes of faith.”  

Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.   And when you’re disparaged by the assembly, your reputation diminishes.  
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.  
And when you’re disparaged by the assembly, your reputation diminishes.  
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.  
And when you’re disparaged by the assembly, your reputation diminishes.  
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.  
 
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.  
 

“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:   “No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:  
‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:  

‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?   ‘But why is he called departed?’  
“kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti?  
 
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.  
But people like clinging, they love it and enjoy it.  
nāyaṁ dhammo susambudho.  
can’t really understand this teaching.  
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.  
 
nāyaṁ dhammo susambudho.  
 

Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.   But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.  
‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.  
‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’  
Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.  
But when it lacks life and warmth and consciousness it does none of these things.  

‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.   ‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything— 
‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.  
‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything— 

appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.   ‘This teaching is for those of few wishes, not those of many wishes.  
Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.  
It’s for the contented, not those who lack contentment.  
Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.  
It’s for the secluded, not those who enjoy company.  
Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.  
It’s for the energetic, not the lazy.  
Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.  
It’s for the mindful, not the unmindful.  
Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.  
It’s for those with immersion, not those without immersion.  
Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.  
It’s for the wise, not the witless.  
Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.  
This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’  

api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?   Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?”  
Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.  
But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and creates much wickedness.  
nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?  
 

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.   ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’  
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.  
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’  
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.  
But people like clinging, they love it and enjoy it.  
nāyaṁ dhammo susambudho.  
can’t really understand this teaching.  

Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.   In the same way, an individual’s self is form. Grounded on form they create merit and wickedness. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they create merit and wickedness.”  
‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso— 
‘Feeling is my self,’ do you have power over that feeling to say:  
tissaṁ vedanāyaṁ → tāyaṁ vedanāyaṁ (bj); tāya vedanāya (sya-all, pts1ed)  

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.   ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’  
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.  
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’  

api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?   Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”  
Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.  
But still this Sāti misrepresents me by his wrong grasp, harms himself, and creates much wickedness.  

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.   Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’  
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.  
Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms a positive teaching.’  
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.  
Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies the efficacy of action.’  
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.  
Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms the efficacy of action.’  
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.  
Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies causality.’  
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.  
Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms causality.’  

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.   ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’  
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.  
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’  
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.  
But people like clinging, they love it and enjoy it.  
nāyaṁ dhammo susambudho.  
can’t really understand this teaching.  
“evameva panāyaṁ bhavaṁ bodhi:  
“Though Master Bodhi speaks like this,  

Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati.   But still this ascetic comes along alone and unaccompanied, like a conqueror.  
Atha panāyaṁ samaṇo gacchaṁ yevāha:  
Yet while walking the ascetic Gotama says:  

“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati:   “No matter what the ascetic Gotama says, Mallikā agrees with him:  

‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha:   ‘Who’s this wandering about our courtyard like a village lout?  

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.   ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’  
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.  
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in dimension of neither perception nor non-perception.’  

Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati.   Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling.  

niccaṁ ubbiggamidaṁ mano;   this mind is always stressed  
niccaṁ ubbiggamidaṁ → niccamubbiggamidaṁ (sya-all); ubbiggidaṁ (mahāsatipaṭṭhānasuttavaṇṇanāyaṁ)  

“Kenāyaṁ pakato satto,   “Who created this sentient being?  

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.   But people like clinging, they love it and enjoy it.  
nāyaṁ dhammo susambudho.  
can’t really understand this teaching.  

“evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati.   “That’d be right. For the slightest thing this lowlife woman spouts out praise for that bald ascetic.  

Tenāyaṁ samaṇo sukhī.   that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī.  
that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī.  
that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī.  
that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī.  
that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī.  
that’s why this ascetic is happy.  
Tenāyaṁ samaṇo sukhī”ti.  
that’s why this ascetic is happy.”  

“nāyaṁ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.   “This ascetic Gotama knows nothing!” And he wanted to go back from there right away.  

“Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti?   “What is rebirth, sir, and who does it belong to?”  
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.  
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti?  
“What is continued existence, sir, and who is it for?”  
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.  
‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.  
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’  

“Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ.   “Mendicants, this body doesn’t belong to you or to anyone else.  

‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?   ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’  
‘bhavo panāyaṁ kiṁnidāno …pe…  
‘But what is the source of this continued existence? …’ …  
taṇhā panāyaṁ kiṁnidānā …  
‘But what is the source of this craving? …’ …  

‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?   ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’  
‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?  
‘But where does that craving arise and where does it settle?’  

So kho panāyaṁ akkhāto,   And this is declared to be  

nāyaṁ sukaro pasayha jīvitā voropetuṁ.   It won’t be easy to take his life by force.  
nāyaṁ sukaro → na vyāsukaro (bj); na hāyaṁ sukaro (sya-all, km)  

nāyaṁ dhammo susambudho.   this teaching isn’t easy for them to understand.  

‘asatī kirāyaṁ, bho, vīṇā nāma, yathevaṁ yaṁ kiñci vīṇā nāma ettha ca panāyaṁ jano ativelaṁ pamatto palaḷito’ti.   ‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’  
yathevaṁ yaṁ → yathevayaṁ (pts1ed) | ettha ca panāyaṁ jano → ettha panāyaṁ jano (sya-all, km); ettha ca mahājano (pts1ed, mr)  

Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.   That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’  
Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.  
 
Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.  
 
Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.  
 

‘Sā kho panāyaṁ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave …pe…   ‘This observation of an aspect of the body should be developed.’ …  
‘Sā kho panāyaṁ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave …pe…  
‘This observation of an aspect of feelings should be developed.’ …  
‘Sā kho panāyaṁ citte cittānupassanā bhāvetabbā’ti me, bhikkhave …pe…  
‘This observation of an aspect of the mind should be developed.’ …  
‘Sā kho panāyaṁ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave …pe…  
‘This observation of an aspect of principles should be developed.’ …  

‘So kho panāyaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …   ‘This basis of psychic power … should be developed.’ …  
‘So kho panāyaṁ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …  
‘This basis of psychic power … should be developed.’ …  
‘So kho panāyaṁ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …  
‘This basis of psychic power … should be developed.’ …  
‘So kho panāyaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …  
‘This basis of psychic power … should be developed.’ …