“Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṁ.   “The appearance of one person, mendicants, is rare in the world.  
Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmin”ti.  
This is the one person, mendicants, whose appearance is rare in the world.”  
“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.  
“With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.  
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti.  
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”  

“Tiṇṇaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ.   “Mendicants, the appearance of three people is rare in the world.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, kataññū katavedī puggalo dullabho lokasmiṁ.  
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful.  
Imesaṁ kho, bhikkhave, tiṇṇaṁ pātubhāvo dullabho lokasmin”ti.  
The appearance of these three people is rare in the world.” 

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.   “Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.  
This is the first incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.  
This is the second incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.  
This is the third incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.  
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.  
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.” 

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.   “Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.  
This is the first incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.  
This is the second incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.  
This is the third incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.  
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.  
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.  
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.” 

“pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ.   “The appearance of five treasures is rare in the world.  
Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ.  
The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure.  
Imesaṁ pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.  
The appearance of these five treasures is rare in the world.”  
‘pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ.  
‘The appearance of five treasures is rare in the world. …’”  
Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ.  
 
Imesaṁ pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin’”ti.  
 
Pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ.  
Licchavis, the appearance of five treasures is rare in the world.  
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ,  
The appearance of a Realized One, a perfected one, a fully awakened Buddha.  
Imesaṁ kho, licchavī, pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.  
The appearance of these five treasures is rare in the world.” 

“pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ.   “Licchavis, the appearance of five treasures is rare in the world.  
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ.  
A Realized One, a perfected one, a fully awakened Buddha.  
Imesaṁ kho, licchavī, pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.  
The appearance of these five treasures is rare in the world.” 

Pātubhāvasutta   Appearance  
“Channaṁ, bhikkhave, pātubhāvo dullabho lokasmiṁ.  
“Mendicants, the appearance of six things is rare in the world.  
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, ariyāyatane paccājāti dullabhā lokasmiṁ, indriyānaṁ avekallatā dullabhā lokasmiṁ, ajaḷatā aneḷamūgatā dullabhā lokasmiṁ, kusale dhamme chando dullabho lokasmiṁ.  
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities.  
Imesaṁ kho, bhikkhave, channaṁ pātubhāvo dullabho lokasmin”ti.  
The appearance of these six things is rare in the world.” 

Pātubhāvo ānisaṁso,    

Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti.   When this happens, the streams and pools wither away and dry up, and are no more.  
Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṁ— 
When this happens, the great rivers— 
Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṁ— 
When this happens, the great lakes from which the rivers originate— 
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti;  
When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues.  
Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṁ na hoti.  
When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint.  
Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.  
When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.  
evamevaṁ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.  
In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.  
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti.  
When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire.  

Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?   What’s the cause, what’s the reason for a great earthquake?”  
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”  
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
“Ānanda, there are these eight causes and reasons for a great earthquake.  
Ayaṁ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the first cause and reason for a great earthquake.  
Ayaṁ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the second cause and reason for a great earthquake.  
Ayaṁ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the third cause and reason for a great earthquake.  
Ayaṁ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fourth cause and reason for a great earthquake.  
Ayaṁ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fifth cause and reason for a great earthquake.  
Ayaṁ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the sixth cause and reason for a great earthquake.  
Ayaṁ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the seventh cause and reason for a great earthquake.  
Ayaṁ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the eighth cause and reason for a great earthquake.  
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti.  
These are the eight causes and reasons for a great earthquake.”  

api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti.   Но когда, монах, появляются знамения, рождается свет, открывается сияние, то тогда открывается Брахма. Ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние“.  
But by the signs that are seen—light arising and radiance appearing—we know that Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’  

Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?   По какому же поводу, по какой причине произошло великое землетрясение?»  
What’s the cause, what’s the reason for a great earthquake?”  
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
По какому же поводу, господин, по какой причине произошло великое землетрясение?»  
What’s the cause, what’s the reason for a great earthquake?”  
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
3.13. «Существует, Ананда, восемь поводов, восемь причин, по которым произошло великое землетрясение.  
“Ānanda, there are these eight causes and reasons for a great earthquake.  
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — первый повод, первая причина, по которой происходит великое землетрясение.  
This is the first cause and reason for a great earthquake.  
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — второй повод, вторая причина, по которой происходит великое землетрясение.  
This is the second cause and reason for a great earthquake.  
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — третий повод, третья причина, по которой происходит великое землетрясение.  
This is the third cause and reason for a great earthquake.  
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.  
Это — четвертый повод, четвертая причина, по которой происходит великое землетрясение.  
This is the fourth cause and reason for a great earthquake.  
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — пятый повод, пятая причина, по которой происходит великое землетрясение.  
This is the fifth cause and reason for a great earthquake.  
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.  
Это — шестой повод, шестая причина, по которой происходит великое землетрясение.  
This is the sixth cause and reason for a great earthquake.  
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — седьмой повод, седьмая причина, по которой происходит великое землетрясение.  
This is the seventh cause and reason for a great earthquake.  
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
Это — восьмой повод, восьмая причина, по которой происходит великое землетрясение.  
This is the eighth cause and reason for a great earthquake.  
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
Таковы, Ананда, восемь поводов, восемь причин, по которым происходит великое землетрясение.  
These are the eight causes and reasons for a great earthquake.  

“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi.   10. «После того, Ананда, как послышался голос, передо мной явился этот яккха, превосходный обликом.  
“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front of me.  
“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.  
„Когда, досточтимые, появляются знамения, рождается свет, открывается сияние, то тогда открывается Брахма. Ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние.  
“As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”  

brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.   ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние.  
 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,   Какое-либо тех или иных существ в тех или иных собраниях существ зарождение - рождение, зачатие, нисхождение, опускание, появление групп, обретение областей,  
The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

2.2. Cakkaratanapātubhāva   2.2. Появление Колеса-сокровища  
2.2. The Wheel-Treasure Appears  

2. Rasapathavipātubhāva   2. О появлении земли  
2. The Earth’s Nectar Appears  
3. Candimasūriyādipātubhāva  
3. О появлении солнца и луны  
3. The Moon and Sun Appear  
4. Bhūmipappaṭakapātubhāva  
4. О появлении грибов  
4. Ground-Fungus  
5. Padālatāpātubhāva  
5. О появлении ползучих растений  
5. Bursting Pods  
6. Akaṭṭhapākasālipātubhāva  
6. О появлениии риса  
6. Ripe Untilled Rice  
7. Itthipurisaliṅgapātubhāva  
7. О появлении половых признаков  
7. Gender Appears  
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi.  
И из-за появления порочных, нехороших свойств у нас исчез сок земли.  
But due to bad, unskillful things among us, the earth’s nectar vanished,  
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi.  
И из-за появления порочных, нехороших свойств у нас исчез земляной нарост.  
then the ground-fungus vanished,  
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi.  
И вот из-за появления порочных, нехороших свойств у нас исчезло ползучее растение.  
the bursting pods vanished,  
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā.  
И вот из-за появления порочных, нехороших свойств очищенные зерна покрылись у нас пыльцой, очищенные зерна покрылись шелухой, обрезанные [стебли] перестали снова вырастать и остались обломанными, рисовые [поля] пришли в запустение.  
and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps.  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—  Рождение существ в различных группах существ, их приход к рождению, низвержение [в утробу], порождение, проявление совокупностей, обретение сфер для контакта. ",  
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.   «Я нарисую картины на пустом пространстве, заставлю их появиться [на нём]».  
‘I shall draw pictures in space, making pictures appear there.’  
api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?  
Мог бы этот человек нарисовать на пустом пространстве, заставить их появиться [на нём]?  
Could that person draw pictures in space?”  
Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ;  
Непросто нарисовать картины там или же заставить картины появиться там.  
It’s not easy to draw pictures there.  

Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.   Если, друзья, внутренне глаз не повреждён, но внешние формы не попадают в его область [обзора], а также нет соответствующей вовлечённости [ума], то тогда не возникает соответствующего типа сознания.  
Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Если внутренне глаз не повреждён и внешние формы попадают в его область [обзора], но нет соответствующей вовлечённости, то тогда не возникает соответствующего типа сознания.  
Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Но когда внутренне глаз не повреждён и внешние формы попадают в его область [обзора], и имеется соответствующая вовлечённость, то тогда возникает соответствующий тип сознания.  
But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.  
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Если, друзья, внутренне ум не повреждён, но внешние умственные феномены не попадают в его область [умственного обзора], а также нет соответствующей вовлечённости, то тогда не возникает соответствующего типа сознания.  
mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Если внутренне ум не повреждён и внешние умственные феномены попадают в его область [умственного обзора], но нет соответствующей вовлечённости, то тогда не возникает соответствующего типа сознания.  
Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.  
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.  
Но когда внутренне ум не повреждён и умственные феномены попадают в его область [умственного обзора], и имеется соответствующая вовлечённость, то тогда возникает соответствующий тип сознания.  
But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.  

pātubhāvo abhiṇhaso;   целитель лучший. ",  
the supreme surgeon,  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,   Рождение существ в различных классах существ, их приход к рождению, нисхождение [в утробу], начинание, проявление совокупностей, обретение сфер контакта –  
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho.   The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.  

“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.  
The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.  
consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo kho, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

jarāmaraṇassa pātubhāvo …pe…    
jarāmaraṇassa pātubhāvo.  
is the manifestation of old age and death.  

jarāmaraṇassa pātubhāvo …pe…    
jarāmaraṇassa pātubhāvo.  
is the manifestation of old age and death.  

“Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe….   “Mendicants, the arising of feeling born of eye contact …  
jarāmaraṇassa pātubhāvo.  
is the manifestation of old age and death.  

jarāmaraṇassa pātubhāvo …pe…    
yo dhammasaññāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
perception of ideas … is the manifestation of old age and death.  

jarāmaraṇassa pātubhāvo …pe…    
yo dhammasañcetanāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
intentions regarding ideas … is the manifestation of old age and death.  

jarāmaraṇassa pātubhāvo …pe…    
yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
craving for ideas … is the manifestation of old age and death.  

“Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo …pe… jarāmaraṇassa pātubhāvo;   “Mendicants, the arising, continuation, rebirth, and manifestation of the earth element,  
yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

“Yo, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo.  
and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  

Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe…   Because principles have not become clear, you’re considered to live negligently.  
Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati.  
Because principles have not become clear, you’re considered to live negligently.  
Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe…  
Because principles have become clear, you’re considered to live diligently.  
Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati.  
Because principles have become clear, you’re considered to live diligently.  

“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.   “Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.  
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.  
These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.” 

“Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.   “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.  
Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.  
These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.” 

“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.   “Mendicants, these seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.  
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.  
These seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.” 

“Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṁ ratanānaṁ pātubhāvo hoti.   “Mendicants, when a Wheel-Turning Monarch appears seven treasures appear.  
Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti.  
The wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor.  
Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṁ sattannaṁ ratanānaṁ pātubhāvo hoti.  
When a Wheel-Turning Monarch appears these seven treasures appear.  
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hoti.  
When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear.  
Satisambojjhaṅgassa ratanassa pātubhāvo hoti …pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti.  
The treasures of the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.  
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṁ sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hotī”ti.  
When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear.” 

“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.   “Mendicants, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.  
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.  
These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.” 

Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati.   Because principles have not become clear, they’re reckoned to live negligently.  
Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati.  
Because principles have not become clear, they’re reckoned to live negligently.  
Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati.  
Because principles have become clear, they’re reckoned to live diligently.  
Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhyaṁ gacchati.  
Because principles have become clear, they’re reckoned to live diligently.  

“Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.   “Mendicants, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears.  
Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.  
But when the moon and the sun arise in the world, a great light, a great radiance appears.  
Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṁ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.  
In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears.  
Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.  
But when the Realized One arises in the world, a great light, a great radiance appears.