Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.   Точно также, не может быть такого, чтобы монах с взбаламученным умом мог бы знать собственное благо, благо других, благо обоих, или же реализовать сверхчеловеческую исключительность в знании и видении, что достойна Благородных.  
In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
Точно также, может быть так, что монах с прозрачным умом мог бы знать собственное благо, благо других, благо обоих, или же реализовать сверхчеловеческую исключительность в знании и видении, что достойна Благородных.  
In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible.  

“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ rattaññūnaṁ yadidaṁ aññāsikoṇḍañño.   “The foremost of my monk disciples in seniority is Koṇḍañña Who Understood.  

“Etadaggaṁ, bhikkhave, mama sāvikānaṁ bhikkhunīnaṁ rattaññūnaṁ yadidaṁ mahāpajāpatigotamī.   “The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī.  

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.”  

Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati.   Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.  

vinayadharattaṁ …   memorizing the monastic law …  
vinayadharattaṁ → vinayadharakattaṁ (sya-all, km, pts1ed, mr) 

‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti.   will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.  
‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.  
won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.  
Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti.  
In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.  
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.  
But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”  

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.   Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.  
pahūtarattaratanāya → pahūtasattaratanāya (bj, sya-all, km, pts1ed)  
“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ.  
“In the eastern lands there is a city called Sāvatthī.  

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 tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—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.  

‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissanti’.   long, fractious, and troublesome, and the mendicants won’t live comfortably.  
‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’”ti.  
won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.” 

Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhāpesi.   Then, when it was six days less than six months later, the chariot-maker had finished one wheel.  
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti.  
‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’  
‘Yañca te idaṁ, samma rathakāra, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi yañca te idaṁ cakkaṁ chahi divasehi niṭṭhitaṁ, imesaṁ kiṁ nānākaraṇaṁ?  
‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?  
Yaṁ pana taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattesi.  
Then he rolled forth the wheel that had been finished in six days less than six months.  
Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti?  
while the one that was finished in six days less than six months stood still as if fixed to an axle?’  
Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā.  
The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi.  
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.  

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.   It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.  

Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya;   They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning.  

“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati.   “The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.  

Te dīgharattaṁ socanti,   a long time they sorrow,  

Rattindivaṁ kho pana me su taṁ, bhikkhave, setacchattaṁ dhārīyati:   And a white parasol was held over me night and day, with the thought:  
Rattindivaṁ → rattidivaṁ (mr) | pana me su taṁ → panassu me taṁ (bj); pana su me taṁ (sya-all, pts1ed)  

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”  

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”  

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho …pe… kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
 
Ratto kho …pe… attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.  
 
Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.  
 

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A greedy person does bad things by way of body, speech, and mind.  
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.  
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.  
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.  
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
Mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.  
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.  

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  

“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.   “These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong custom.  
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti.  
Taking up sharp knives, they murder each other. And so many people perish.  
Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.  
Furthermore, because these days humans just love illicit desire …  
Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ devo na sammādhāraṁ anuppavecchati.  
the heavens don’t provide enough rain,  
Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.  
Furthermore, because these days humans just love illicit desire …  
Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṁ karonti.  
native spirits let vicious monsters loose. And so many people perish.  

“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?”  

Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.   A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.  
A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”  
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,  
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’  

‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi;   ‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east.  
So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati.  
When the night has passed they use their possessions once more, though they’ve not been given back to them.  
ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.  
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.  
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.  
ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā.  
I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the vulgar act of sex.  
ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.  
ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.  
I, too, for this day and night will give up alcoholic drinks that cause negligence.  
Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā;  
As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.  
ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā.  
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.  
ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.  
I, too, for this day and night will avoid seeing shows of dancing, singing, and music ; and beautifying and adorning myself with garlands, fragrance, and makeup.  
ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat.  
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— 
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures.  
pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km); pahūtamahāsattaratanānaṁ (pts1ed) | issariyādhipaccaṁ → issarādhipaccaṁ (pts1ed)  
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo.  
Fifty years in the human realm is one day and night for the gods of the Four Great Kings.  
rattindivo → rattidivo (mr)  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo.  
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo.  
Two hundred years in the human realm is one day and night for the Gods of Yama.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo.  
Four hundred years in the human realm is one day and night for the Joyful Gods.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo.  
Eight hundred years in the human realm is one day and night for the Gods Who Love to Create.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Rattiṁ na bhuñjeyya vikālabhojanaṁ.  
and don’t eat at night, the wrong time.  

“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti;   “A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A greedy person does bad things by way of body, speech, and mind.  
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.  
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti;  
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.  
mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.  
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.  

“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:   “For a long time, sir, I have understood your teaching like this:  

Yathā divā tathā rattiṁ,   As by day, so by night;  
yathā rattiṁ tathā divā;  
as by night, so by day.  

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

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

So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.   When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.  
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.  
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.  

“Gaccha, mahānāma, kapilavatthusmiṁ, tathārūpaṁ āvasathaṁ jāna yatthajja mayaṁ ekarattiṁ vihareyyāmā”ti.   “Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.”  
“Evaṁ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṁ pavisitvā kevalakappaṁ kapilavatthuṁ anvāhiṇḍanto nāddasa kapilavatthusmiṁ tathārūpaṁ āvasathaṁ yatthajja bhagavā ekarattiṁ vihareyya.  
“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.  
“natthi, bhante, kapilavatthusmiṁ tathārūpo āvasatho yatthajja bhagavā ekarattiṁ vihareyya.  
“Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night.  
Tassajja bhagavā assame ekarattiṁ viharatū”ti.  
Why don’t you spend the night at his hermitage?”  
Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho mahānāmaṁ sakkaṁ bhagavā etadavoca:  
Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him:  

Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā:   Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking,  

So ca khvassa kodho dīgharattaṁ anuseti.   and their anger lingers for a long time.  
So ca khvassa kodho dīgharattaṁ anuseti.  
and their anger lingers for a long time.  
So ca khvassa kodho na dīgharattaṁ anuseti.  
but their anger doesn’t linger long.  
So ca khvassa kodho na dīgharattaṁ anuseti.  
but their anger doesn’t linger long.  

Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā.   From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise.  

Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthaṁ pahānatthaṁ virāgatthaṁ nirodhatthanti.   This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.  
Saṁvaratthaṁ pahānatthaṁ,  
The Buddha taught the spiritual life  

“Cattārome, bhikkhave, ariyavaṁsā aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.   “Mendicants, these four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Ime kho, bhikkhave, cattāro ariyavaṁsā aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.  
These four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Imehi ca pana, bhikkhave, catūhi ariyavaṁsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati;  
When a mendicant has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them.  

“Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.   “Mendicants, these four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Anabhijjhā, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
Contentment, good will, right mindfulness, and right immersion.  
Abyāpādo, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
 
Sammāsati, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
 
Sammāsamādhi, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
 
Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhīti.  
These four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  

“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.   “Wanderers, these four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Anabhijjhā, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
Contentment …  
Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
Good will … Right mindfulness … Right immersion …  
Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.  
These four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  

Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā yena vā tena vā palāyanti.   Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there.  

rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;   In the evening, they continue to practice walking and sitting meditation.  
rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā;  
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.  
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.  
ahorattamatandito;  
tireless all night and day,  

Sabbarāgavirattassa,   for one detached from all lusts,  

yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.   as by day, so by night; as by night, so by day.  

Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:   Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo.  
My stride was such that it could span from the eastern ocean to the western ocean.  

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:   Then, when the night had passed, the Buddha addressed the mendicants:  
“imaṁ, bhikkhave, rattiṁ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, rohitasso devaputto maṁ etadavoca:  
“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  
Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo.  
 

Tesaṁ divā ca ratto ca,   Their merit always grows  

Sārattā rajanīyesu,   Full of desire for desirable things,  

Visamaṁ nakkhattesu tārakarūpesu parivattantesu visamaṁ rattindivā parivattanti.   the days and nights …  
rattindivā → rattidivā (mr)  
Visamaṁ rattindivesu parivattantesu visamaṁ māsaddhamāsā parivattanti.  
the months and fortnights …  
Samaṁ nakkhattesu tārakarūpesu parivattantesu samaṁ rattindivā parivattanti.  
the days and nights …  
Samaṁ rattindivesu parivattantesu samaṁ māsaddhamāsā parivattanti.  
the months and fortnights …  

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.   It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff.  
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṁ vā divaṁ vā agārasmā anagāriyaṁ pabbajito hoti, tāvadevassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu.  
In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices.  

So ca khvassa kodho na dīgharattaṁ anuseti.   but their anger doesn’t linger long.  
So ca khvassa kodho dīgharattaṁ anuseti.  
but their anger lingers for a long time.  
So ca khvassa kodho dīgharattaṁ anuseti.  
and their anger lingers for a long time.  
So ca khvassa kodho na dīgharattaṁ anuseti.  
and their anger doesn’t linger long.  

So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.   They sorrow and wail and lament, beating their breast and falling into confusion.  
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
They sorrow and wail and lament, beating their breast and falling into confusion.  
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
They sorrow and wail and lament, beating their breast and falling into confusion.  
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
They sorrow and wail and lament, beating their breast and falling into confusion.  
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
They don’t sorrow and wail and lament, beating their breast and falling into confusion.  
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
They don’t sorrow and wail and lament, beating their breast and falling into confusion.  
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
They don’t sorrow and wail and lament, beating their breast and falling into confusion.  
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
They don’t sorrow and wail and lament, beating their breast and falling into confusion.  

‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti;   ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  
‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti;  
‘For a long time this venerable’s deeds have been unbroken, impeccable, spotless, and unmarred. Their deeds and behavior are consistent.  
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
They sorrow and wail and lament, beating their breast and falling into confusion.  
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
They don’t sorrow or wail or lament, beating their breast and falling into confusion.  

“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?”  
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya.  
If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.  
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”  
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.  
 
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.  
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya.  
 
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness.  
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…).  
If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient.  

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 ceremonial hall built to the east of the citadel. 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 hall with his chief queen and the brahmin high priest.  
Ekabhattiko hoti rattūparato virato vikālabhojanā.  
They eat in one part of the day, abstaining from eating at night and food at the wrong time.  

Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya.   It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.  

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddamahāsaddā.   Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.  

Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.   Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out.  
anusāsatu tāsaṁ, bhante, bhagavā, yaṁ tāsaṁ assa dīgharattaṁ hitāya sukhāyā”ti.  
and instruct them. It will be for their lasting welfare and happiness.”  

Te dīgharattaṁ tidive patiṭṭhitā,   They live long in the heaven of the Three and Thirty,  

Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho uggaṁ devaputtaṁ bhagavā etadavoca:   Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him,  

Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.   If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion.  

rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.   Day and night he brooded over Queen Bhaddā’s corpse.  
rattindivaṁ → rattidivaṁ (mr)  
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.  
Day and night he broods over Queen Bhaddā’s corpse.  
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.  
Day and night he broods over Queen Bhaddā’s corpse.  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion.  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion.  

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.   Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  
In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.  
In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” 

Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.   Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman.  
Te dīgharattaṁ socanti itthirūpavasānugā.  
They sorrow for a long time under the sway of a woman’s sight.  
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.  
Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman.  
Te dīgharattaṁ socanti itthiphoṭṭhabbavasānugā.  
They sorrow for a long time under the sway of a woman’s touch.  

“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.   “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.  
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṁ anuyutto, vipassako kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyutto viharissāmī’ti.  
‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  
“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.  
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttā viharissāmā’ti.  
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  

Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.  

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.  

Thero hoti rattaññū cirapabbajito;   They are senior and have long gone forth.  
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti.  
People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.  
Thero hoti rattaññū cirapabbajito;  
They are senior and have long gone forth.  
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti.  
People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.  

“Pañcime, bhikkhave, appaṁ rattiyā supanti, bahuṁ jagganti.   “Mendicants, these five sleep little at night, staying mostly awake.  
Itthī, bhikkhave, purisādhippāyā appaṁ rattiyā supati, bahuṁ jaggati.  
A woman longing for a man.  
Puriso, bhikkhave, itthādhippāyo appaṁ rattiyā supati, bahuṁ jaggati.  
A man longing for a woman.  
Coro, bhikkhave, ādānādhippāyo appaṁ rattiyā supati, bahuṁ jaggati.  
A thief longing for their loot.  
Rājā, bhikkhave, rājakaraṇīyesu yutto appaṁ rattiyā supati, bahuṁ jaggati.  
A king busy with his duties.  
Bhikkhu, bhikkhave, visaṁyogādhippāyo appaṁ rattiyā supati, bahuṁ jaggati.  
A mendicant longing for freedom from the yoke.  
Ime kho, bhikkhave, pañca appaṁ rattiyā supanti, bahuṁ jaggantī”ti.  
These five sleep little at night, staying mostly awake.” 

‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti.   ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’  
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā.  
 
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti.  
 
Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā.  
 
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā.  
eat in one part of the day, abstaining from eating at night, and food at the wrong time.  

“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?   “What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced?  
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?  
And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”  
Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.  
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa 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.  
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.  
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.  
Evamevaṁ kho, 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.  
In the same way, 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.  
Evamevaṁ kho, 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.  
In the same way, 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.  
Evamevaṁ kho, 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.  
In the same way, 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.  
Evamevaṁ kho, 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.  
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.  
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa 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.  
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.  
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.  
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.  
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.  
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.  
Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.  
And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.”  

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ.   This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.  
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ;  
Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.  

“Pañcime, bhikkhave, cetasovinibandhā.   “Mendicants, there are these five emotional shackles.  
cetasovinibandhā → cetovinibaddhā (sāratthadīpanīṭīkāyaṁ)  

ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti;   Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time.  
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti;  
Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time.  

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṁ pāvisi.   The Buddha spent much of the night sitting in meditation, then got up from his seat and entered his dwelling.  
‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’”ti?  
of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize 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.”  
‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’ti.  
 
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ, bhāvanānuyogamanuyuttā viharissāmā’ti.  
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  

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

‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti.   ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’  
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti.  
to live for a day and night …  

Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati:   As day passes by and night draws close, a mendicant reflects:  
‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti.  
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die tonight?’  
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.  
Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati:  
Or else, as night passes by and day draws close, a mendicant reflects:  
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ pokkharaṇiyaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him,  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ pokkharaṇiyaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.   Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.  
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti.  
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.  

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.   There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in front of them. That is the proper occasion for going to see an esteemed mendicant.”  
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”  

“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.  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:   “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.   Then, when the night had passed, they took many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.  

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

So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ.   It flew right away to the east, the west, the north, the south, upwards, and in-between.  

Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …   Even if violent storms were to blow up out of the east, the west, the north, and the south,  

Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā.   The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.  

“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.   For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”  
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya.  
Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.  

“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti?   “Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”  
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti?  
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”  
rattiyā paccūsasamayaṁ → rattiyā paccūsasamaye (sya-all); rattipaccūsasamaye (mr) 

Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:   It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha addressed the mendicants:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Rattidivasasutta   Day and Night  
“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.  
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.  
A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.  
Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.  
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti.  
A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”  
Aggadhammañca rattiyoti. 

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.  

‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṁ āpajjati.   ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves.  
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṁ āpajjati.  
‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves.  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:   “Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā …pe… maṁ etadavoca:   “Mendicants, tonight a deity … said to me:  

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā …pe…   “Mendicants, tonight a deity … said to me:  

Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti.   and instruct me. It will be for my lasting welfare and happiness.’”  
Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
and instruct me. It will be for my lasting welfare and happiness.”  
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A greedy person does bad things by way of body, speech, and mind.  

Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṁ manasi karoti—  So she focuses on the masculinity of others:  
Sā tattha rattā tatrābhiratā bahiddhā saṁyogaṁ ākaṅkhati.  
So she desires to yoke herself to another.  
So tattha ratto tatrābhirato bahiddhā itthindriyaṁ manasi karoti— 
So he focuses on the femininity of others:  
So tattha ratto tatrābhirato bahiddhā saṁyogaṁ ākaṅkhati.  
So he desires to yoke himself to another.  
Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṁ na manasi karoti— 
So she doesn’t focus on the masculinity of others:  
Sā tattha arattā tatra anabhiratā bahiddhā saṁyogaṁ nākaṅkhati.  
So she doesn’t desire to yoke herself to another.  
So tattha aratto tatra anabhirato bahiddhā itthindriyaṁ na manasi karoti— 
So he doesn’t focus on the femininity of others:  
So tattha aratto tatra anabhirato bahiddhā saṁyogaṁ nākaṅkhati.  
So he doesn’t desire to yoke himself to another.  

Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsati.   Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Far Shore”.  
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpesi.  
And when the night had passed the lay woman Nanda’s Mother had delicious fresh and cooked foods prepared in her own home.  
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsitvā tuṇhī ahosiṁ.  
“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Far Shore’, and then I fell silent.  

Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca:   Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him,  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha told the mendicants all that had happened.  
“imaṁ, bhikkhave, rattiṁ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, ekā devatā maṁ etadavoca:  
 

yathā divā tathā rattiṁ yathā rattiṁ tathā divā.   as by day, so by night; as by night, so by day.  
‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti.  
‘Who on earth has turned this family against me? It seems they don’t like me any more.’  

Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ dīgharattaṁ iṭṭhaṁ kantaṁ manāpaṁ vipākaṁ paccanubhūtaṁ.   I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.  
bhikkhave, dīgharattaṁ katānaṁ puññānaṁ dīgharattaṁ iṭṭhaṁ → bhikkhave dīgharattaṁ iṭṭhaṁ (sya1ed, sya2ed), bhikkhave dīgharattaṁ puññānaṁ iṭṭhaṁ (?)  

Aññesu rattā atimaññate patiṁ;   lusting for others, looking down on her husband,  
Sīle ṭhitattā cirarattasaṁvutā,  
steadfast in their own morality, restrained for a long time,  

‘aho vatāyaṁ na pacurattho assā’ti.   ‘If only they don’t get all they need!’  
Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.  
Because an enemy doesn’t like to have an enemy who gets all they need.  
Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa.  
When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.  

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

Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṁsaṁyeva rattisahassāni jīvati—  Living for 2,400 fortnights, there are just 36,000 days,  
dvādasa rattisahassāni hemantānaṁ, dvādasa rattisahassāni gimhānaṁ, dvādasa rattisahassāni vassānaṁ.  
12,000 in each of the summer, winter, and rains.  
Chattiṁsaṁ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati— 
Living for 36,000 days, you just eat 72,000 meals,  
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṁ, utūpi saṅkhātā, saṁvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā.  
So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating.  

Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi:   If he has to look to the east, he wholeheartedly concentrates before looking, thinking:  
‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.  
‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’  
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  
In the evening, he continues to practice walking and sitting meditation.  
rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā;  
In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.  
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  
In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.  

Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;   This was the first knowledge, which I achieved in the first watch of the night.  
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;  
This was the second knowledge, which I achieved in the middle watch of the night.  
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;  
This was the third knowledge, which I achieved in the last watch of the night.  

“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.   “For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”  
‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.  
consider giving to the Jain ascetics when they come.  
Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:  
And when the night had passed General Sīha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,  
Alaṁ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.  
“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.  

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.  
Yampi, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;  
 
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;  
For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.  
evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati.  
In the same way, though several mendicants become fully extinguished in the element of extinguishment with nothing left over, the element of extinguishment never empties or fills up.  
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati;  
 

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:   And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,  
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho.  
“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long.  
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:  
For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,  
“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho.  
“Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha of monks has been sitting long.  
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:  
For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,  
“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṁ aruṇaṁ, nandimukhī ratti;  
“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.  

cirattaṁ anutapissati.   like a trader who loses a profit.  
cirattaṁ → ciratt (sya-all); cirantaṁ (mr)  

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;   First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.  

cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.   Or they give thinking, ‘This is an adornment and requisite for the mind.’  

Chandā dānaṁ deti, dosā dānaṁ deti, mohā dānaṁ deti, bhayā dānaṁ deti, ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi, nārahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti, ‘imāhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti dānaṁ deti, ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti, cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.   A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’  

rattindivamatandito.   their mother, father, and ancestors.  

Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.   Mendicants, these five gifts are great, primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.  
Idaṁ, bhikkhave, paṭhamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
This is the first gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.  
Idaṁ, bhikkhave, pañcamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.  
This is the fifth gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.  

Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.   I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
Ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.  
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.  
Ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā.  
I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the vulgar act of sex.  
Ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.  
Ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.  
I, too, for this day and night will give up alcoholic drinks that cause negligence.  
‘Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā.  
‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.  
Ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā.  
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.  
Ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṁ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.  
I, too, for this day and night will give up seeing shows of dancing, singing, and music ; and beautifying and adorning myself with garlands, fragrance, and makeup.  
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.  

Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.   I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.  
Seyyathāpi, bhikkhave, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— 
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km, pts1ed)  
Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo.  
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.  
Yāni → yānimāni (bj) | rattindivo → rattidivo (mr)  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṁsānaṁ devānaṁ eso eko rattindivo.  
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo.  
Two hundred years in the human realm is one day and night for the Gods of Yama.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo.  
Four hundred years in the human realm is one day and night for the Joyful Gods.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo.  
Eight hundred years in the human realm is one day and night for the Gods Who Love to Create.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Rattiṁ na bhuñjeyya vikālabhojanaṁ.  
and don’t eat at night, the wrong time.  

Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.   I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.  
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— 
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo.  
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo.  
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Rattiṁ na bhuñjeyya vikālabhojanaṁ.  
and don’t eat at night, the wrong time.  

“piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya.   “If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.  
Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā …pe… vessā … suddā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.  
If all the aristocrats, brahmins, peasants, and menials were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”  
Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā …pe… vessā … suddā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya.  
If all the aristocrats, brahmins, peasants, and menials were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.  
Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.  
Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…).  
If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient.  

Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.   I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.  
Seyyathāpi, bojjhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— 
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.  
Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo.  
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  
Tāya rattiyā tiṁsarattiyo māso.  
Thirty such days make up a month.  
Rattiṁ na bhuñjeyya vikālabhojanaṁ.  
and don’t eat at night, the wrong time.  

Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.   Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.  
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ.  
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.  

So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.   And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena socati, kilamati, paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  

‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti.   ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’  
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti.  
to live for a day and night …  

Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati:   As day passes by and night draws close, a mendicant reflects:  
‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti.  
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die tonight?’  
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.  
there are such bad, unskillful qualities. Then in order to give them up they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.  
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.  
Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati:  
Or else, as night passes by and day draws close, a mendicant reflects:  
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.  

So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.   And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.  
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material possessions.  

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.   Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.  

yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.   And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.  

ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.   I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.  
ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā.  
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.  

“Imañca, bhikkhave, rattiṁ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:   “Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya;   And violent storms were to blow up out of the east, the west, the north, and the south.  
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.  
It’s because that stone pillar is firmly embedded, with deep foundations.  

evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo   Their stride was such that it spanned from the eastern ocean to the western ocean.  
atha puratthimāya disāya ṭhito puriso evaṁ vadeyya:  
Then the man standing in the east would say:  

“Pañcime, bhikkhave, cetasovinibandhā.   “Mendicants, there are these five emotional shackles.  
cetasovinibandhā → cetovinibaddhā (sāratthadīpanīṭīkā) 

“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṁsānī”ti.   “Ānanda, having no regrets is the purpose and benefit of skillful ethics.”  
Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni;  
So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.  

Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ:   When you’re disillusioned and dispassionate you need not make a wish:  
Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.  
It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.  
kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.  
Not having regrets is the purpose and benefit of skillful ethics.  

divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ   It’s not bothered by people by day, and at night it’s quiet and still.  

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   “Mendicants, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.  
Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.  
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.  
Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.” 

Puna caparaṁ, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati.   Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest.  
Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.  

api nu so puriso bhogahetu bhoganidānaṁ bhogādhikaraṇaṁ ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhappaṭisaṁvedī vihareyyā”ti?   смог бы тот человек по причине богатства, на основе богатства, по средствам богатства одну ночь и один день или же полночи и полдня пребывать чувствующим только приятное?”  
Would that man, on account of that wealth, experience perfect happiness for a single day or night, or even half a day or night?”  
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
Вот мой последователь десять ночей и дней небеспечно, пылко, решительно пребывающий, как я обучал, так практикующий, ту же сотню лет и ту же сотню сотен лет и ту же сотню тысяч лет может пребывать чувствующим только приятное, и он Единожды Возвращающийся, либо Невозвращающийся, либо гарантированно Услышавший.  
ten days …  
rattindive → rattidive (mr) 
Tiṭṭhantu, sakkā, dasa rattindivā.  
Оставьте, Сакьи, десять ночей и дней.  
 
Idha mama sāvako nava rattindive …  
Вот мой последователь девять ночей и дней …  
nine days …  
aṭṭha rattindive …  
восемь ночей и дней …  
eight days …  
satta rattindive …  
семь ночей и дней …  
seven days …  
cha rattindive …  
шесть ночей и дней …  
six days …  
pañca rattindive …  
пять ночей и дней …  
five days …  
cattāro rattindive …  
четыре ночи и дня …  
four days …  
tayo rattindive …  
три ночи и дня …  
three days …  
dve rattindive …  
две ночи и дня …  
two days …  
ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
одну ночь и день небеспечно, пылко, решительно пребывающий, как я обучал, так практикующий, ту же сотню лет и ту же сотню сотен лет и ту же сотню тысяч лет может пребывать чувствующим только приятное, и он Единожды Возвращающийся, либо Невозвращающийся, либо гарантированно Услышавший.  
Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or unfailingly a stream-enterer.  

‘Kathaṁbhūtassa me rattindivā vītivattantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.   ‘As the days and nights flit by, what sort of person am I becoming?’  

Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:   The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta:  
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  

Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:   The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,  
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
can expect growth, not decline, in skillful qualities, whether by day or by night.”  
appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.  
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.  
can expect decline, not growth, in skillful qualities, whether by day or by night.  
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.  
can expect growth, not decline, in skillful qualities, whether by day or by night.  
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;  
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.  
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.  
can expect growth, not decline, in skillful qualities, whether by day or by night.” 

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

‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu.   ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  
‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu.  
‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca:   Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him,  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
Then, when the night had passed, the Buddha told the mendicants all that had happened.  
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca:  
 

“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.   “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.” 
bhikkhu vassasatupasampanno → bhikkhu dīgharattaṁ avedhidhammo (sya-all) 

“yopi so, bhikkhave, bhikkhu dīgharattaṁ apparajakkho imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ vajjiyamāhitena gahapatinā niggahitā”ti.   “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Vajjiyamāhita did.” 

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

Atha kho āyasmā ānando rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.   Then Ānanda rose at the crack of dawn and went to the hot springs to bathe.  
Kokanudopi kho paribbājako rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.  
The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.  

Thero hoti rattaññū cirapabbajito,   They are senior and have long gone forth.  

Ekabhattiko hoti rattūparato, virato vikālabhojanā.   They eat in one part of the day, abstaining from eating at night and food at the wrong time.  

Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati.   Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.  

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;   “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.  

Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti:   That night they rise three times and worship the fire with joined palms:  
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.  
And when the night has passed they serve the brahmins with delicious fresh and cooked foods.  

Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti:   That night they rise three times and worship the fire with joined palms:  
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.  
And when the night has passed they serve the brahmins with delicious fresh and cooked foods.  

“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya.   “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.  

“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṁsānī”ti.   “Ānanda, having no regrets is the purpose and benefit of skillful ethics.”  
Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni,  
So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.  

Virattassa, bhikkhave, na cetanāya karaṇīyaṁ:   When you’re dispassionate you need not make a wish:  
Dhammatā esā, bhikkhave, yaṁ viratto vimuttiñāṇadassanaṁ sacchikaroti.  
It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.  
Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.  
And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.  

Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.   It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.  
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti?  
And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?  
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṁ vacīkammaṁ … na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.  
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti.  
That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.  
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.  
It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.  
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?  
And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?  
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.  
It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.  
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti.  
That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.  

Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena.   И вот Благостный прибыл с толпой монахов в царскую обитель в Амбалаттхике, чтобы провести ночь.  
Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants.  
Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena.  
А странствующий аскет Суппия тоже прибыл с юным учеником Брахмадаттой в царскую обитель в Амбалаттхике, чтобы провести ночь.  
And Suppiya and Brahmadatta did likewise.  
Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:  
И вот после ночи многие монахи, поднявшись на заре, собравшись и усевшись в беседке, повели разговор такого рода:  
Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of judgmentalism came up:  
“idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:  
«Господин! После ночи, поднявшись на заре, собравшись и усевшись в беседке, мы повели здесь разговор такого рода:  
 
‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….  
Отшельник Готама избегает принимать пищу не вовремя, принимая пищу раз в день и воздерживаясь от нее ночью …  
‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’  
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati:  
У него там, пребывающего долгое время в одиночестве, возникает тревога, неудовлетворенность, беспокойство: 
But after staying there all alone for a long time, they become dissatisfied and anxious:  

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.   И в это самое время в тот день упосатхи [что перед] пятнадцатым [днем] комуди, завершающим четырехмесячный цикл, в ночь полнолуния царь Магадхи Аджатасатту Ведехипутта сидел окруженный царскими приближенными на превосходной верхней террасе дворца.  
Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers.  
“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.  
«Поистине, почтенные, восхитительна лунная ночь! Поистине, почтенные, прекрасна лунная ночь! Поистине, почтенные, приятна для глаз лунная ночь! Поистине, почтенные, отрадна лунная ночь! Поистине, почтенные, благоприятна лунная ночь!  
“Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking.  
“ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Пурана Кассапа, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
“ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Маккхали Госала, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, the bamboo-staffed ascetic Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
“ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Аджита Кесакамбала, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, Ajita of the hair blanket leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
“ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Пакудха Каччаяна, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
“ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Санджая Белаттхипутта, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
“ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.  
«Божественный, вот Нигантха Натхапутта, возглавляющий толпу [последователей], и возглавляющий общину, и наставник общины, известный и прославленный основатель школы, высоко чтимый многими людьми, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился.  
“Sire, the Jain ascetic of the Ñātika clan leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.  
eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.  
Вот Благостный, великий царь, прислонившись к средней колонне, сидит лицом к востоку, чтимый толпою монахов».  
He’s sitting against the central column facing east, in front of the Saṅgha of mendicants.”  
ekabhattiko hoti rattūparato virato vikālabhojanā.  
Он избегает принимать пищу не вовремя, принимая пищу раз в день и воздерживаясь от нее ночью.  
They eat in one part of the day, abstaining from eating at night and food at the wrong time.  
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.  
Подобно тому, великий царь, как озеро, [питаемое] водой, бьющей из-под земли, хоть и не будет иметь ни притока воды с восточной стороны, ни притока воды с западной стороны, ни притока воды с северной стороны, ни притока воды с южной стороны, и божество не будет время от времени надлежащим образом доставлять ему дождь,  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.  

Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.   И те юные брахманы и брахманки, которые приветствуют там Благостного Готаму, и поднимутся навстречу, и дадут [ему] сиденье и воду, и склонят [к нему] сердце, — долгое время пребудут в благополучии и счастье».  
The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”  

Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:   И когда прошла эта ночь, брахман Сонаданда, приказав приготовить в своем доме изысканную твердую пищу и мягкую пищу, сообщил Благостному о времени:  
And when the night had passed Soṇadaṇḍa had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,  

‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.   „Я в изобилии наделен людским достатком и живу, подчинив себе великий земной круг. Теперь я мог бы принести жертвоприношение, чтобы оно на долгое время послужило мне к благополучию и счастью“.  
‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’  
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
‘Я в изобилии наделен людским достатком и живу, подчинив себе великий земной круг. Теперь я мог бы совершить великое жертвоприношение, чтобы оно на долгое время послужило мне к благополучию и счастью’.  
“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”  
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
Пусть же досточтимый наставит меня, чтобы это надолго послужило мне к благополучию и счастью“.  
Please instruct me. It will be for my lasting welfare and happiness.’  
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
Пусть же досточтимый наставит меня, чтобы это надолго послужило мне к благополучию и счастью“.  
Please instruct me. It will be for my lasting welfare and happiness.’  
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ:  
„Тогда, досточтимый царь, пусть досточтимый царь обратится к зависимым [от него] кшатриям — горожанам и деревенским жителям — в стране досточтимого царя:  
‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country:  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
‘Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью’. Пусть досточтимый царь обратится к приближенным и советникам — горожанам и деревенским жителям — в стране досточтимого царя: ‘Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью’. Пусть досточтимый царь обратится к богатым брахманам — горожанам и деревенским жителям — в стране досточтимого царя: ‘Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью’. Пусть досточтимый царь обратится к домоправителям — горожанам и деревенским жителям — в стране досточтимого царя: ‘Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью’“.  
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
„Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью“. —  
And all of the people who were thus informed responded by saying:  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
„Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью“. —  
 
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.  
И вот, брахман, зависимые кшатрии — горожане и деревенские жители, — установили раздачу подаяний к востоку от ямы для [царского] жертвоприношения;  
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.  
Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:  
И когда прошла эта ночь, брахман Кутаданта, приказав приготовить у себя около ямы для жертвоприношения изысканную твердую пищу и мягкую пищу, сообщил Благостному о времени:  
And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,  

“Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.   «Вот, Махали, монахом [обращенным] в восточную сторону, владеет сосредоточенность на одном — видеть небесные образы, приятные, несущие удовольствие, восхитительные, и не слышать небесных звуков, приятных, несущих удовольствие, восхитительных.  
“Mahāli, take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to see divine sights but not to hear divine sounds.  
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
[Обращенный] в восточную сторону, сосредоточенный на одном — видеть небесные образы, приятные, несущие удовольствие, восхитительные, и не слышать небесных звуков, приятных, несущих удовольствие, восхитительных,  
When they have developed immersion for that purpose,  
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
он видит в восточной стороне небесные образы, приятные, несущие удовольствие, восхитительные, и не слышит небесных звуков, приятных, несущих удовольствие, восхитительных.  
they see divine sights but don’t hear divine sounds.  
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
Ведь здесь, Махали, монахом, [обращенным] в восточную сторону, владеет сосредоточенность на одном — видеть небесные образы, приятные, несущие удовольствие, восхитительные, и не слышать небесных звуков, приятных, несущих удовольствие, восхитительных.  
Because that is how it is for a mendicant who develops immersion in that way.  
Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
Вот, Махали, монахом, [обращенным] в восточную сторону, владеет сосредоточенностью на одном — слышать небесные звуки, приятные, несущие удовольствие, восхитительные, и не видеть небесных образов, приятных, несущих удовольствие, восхитительных.  
Take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to hear divine sounds but not to see divine sights.  
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
[Обращенный] в восточную сторону, сосредоточенный на одном — слышать небесные звуки, приятные, несущие удовольствие, восхитительные, и не видеть небесных образов, приятных, несущих удовольствие, восхитительных,  
When they have developed immersion for that purpose,  
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
он слышит в восточной стороне небесные звуки, приятные, несущие удовольствие, восхитительные, и не видит небесных образов, приятных, несущих удовольствие, восхитительных.  
they hear divine sounds but don’t see divine sights.  
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
Ведь здесь, Махали, монахом, [обращенным] в восточную сторону, владеет сосредоточенность на одном — слышать небесные звуки, приятные, несущие удовольствие, восхитительные, и не видеть небесных образов, приятных, несущих удовольствие, восхитительных.  
Because that is how it is for a mendicant who develops immersion in that way.  
Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
Вот, Махали, монахом, [обращенным] в восточную сторону, владеет сосредоточенность на том и другом — и видеть небесные образы, приятные, несущие удовольствие, восхитительные, и слышать небесные звуки, приятные, несущие удовольствие, восхитительные.  
Take a mendicant who has developed immersion to the eastern quarter in both aspects: so as to hear divine sounds and see divine sights.  
So puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
[Обращенный] в восточную сторону, сосредоточенный на том и другом — и видеть небесные образы, приятные, несущие удовольствие, восхитительные, и слышать небесные звуки, приятные, несущие удовольствие, восхитительные,  
When they have developed immersion for that purpose,  
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
он и видит в восточной стороне небесные образы, приятные, несущие удовольствие, восхитительные, и слышит небесные звуки, приятные, несущие удовольствие, восхитительные.  
they see divine sights and hear divine sounds.  
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.  
Ведь здесь, Махали, монахом, [обращенным] в восточную сторону, владеет сосредоточенность на том и другом — и видеть небесные образы, приятные, несущие удовольствие, восхитительные, и слышать небесные звуки, приятные, несущие удовольствие, восхитительные.  
Because that is how it is for a mendicant who develops immersion in that way.  

4. Tapopakkamaniratthakathā   4. О бесполезности аскетизма  
4. The Uselessness of Fervent Mortification  

‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?   „Приходилось ли вам, достопочтенные сознавать свое ‘я’ всецело счастливым хотя бы в течение одной ночи, или одного дня, или половины ночи, или половины дня?“  
‘But have you perceived an exclusively happy self for a single day or night, or even half a day or night?’  
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?  
„Приходилось ли вам, достопочтенные, сознавать свое ‘я’ всецело счастливым хотя бы в течение одной ночи, или одного дня, или половины ночи, или половины дня?“  
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?  
„Эй, мужчина, знаешь ли ты ту террасу, для подъема на которую сооружаешь лестницу, — расположена ли эта терраса с восточной стороны, с западной стороны, с северной стороны или с южной стороны; высокая ли она, низкая или средняя?“ —  
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’  
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?  
„Приходилось ли вам, достопочтенные сознавать свое ‘я’ всецело счастливым хотя бы в течение одной ночи, или одного дня, или половины ночи, или половины дня?“  
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?  
„Эй, мужчина, знаешь ли ты ту террасу, для подъема на которую сооружаешь лестницу, — расположена ли эта терраса с восточной стороны, с западной стороны, с северной стороны или с южной стороны; высокая ли она, низкая или средняя?“  
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’  

Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.   И наутро, когда прошла эта ночь, достопочтенный Ананда оделся, взял сосуд для подаяний и верхнюю одежду, вместе со следующим за ним отшельником, монахом Четакой, приблизился к жилищу юного Субхи, сына Тодейи, и, приблизившись, сел на предложенное сиденье. А юный Субха, сын Тодейи, приблизился к достопочтенному Ананде; приблизившись, он обменялся с достопочтенным Анандой дружескими, дружелюбными словами.  
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.  
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī.  
«Ведь досточтимый Ананда долгое время находился вблизи досточтимого Готамы, прислуживая [ему] и пребывая рядом.  
“Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his presence.  
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
Подобно тому, юноша, как озеро, [питаемое] водой, бьющей из-под земли, хоть и не будет иметь ни притока воды с восточной стороны, ни притока воды с западной стороны, ни притока воды с северной стороны, ни притока воды с южной стороны, и божество не будет время от времени надлежащим образом доставлять ему дождь, но потоки прохладной воды, бьющей из-под земли, [питая] это озеро, обольют, зальют, переполнят, пропитают это озеро прохладной водой, и не останется во всем озере ничего, что не было бы пропитано прохладной водой.  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.  

So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ.   И она летела в восточную сторону, летела в южную сторону, летела в западную сторону, летела в северную сторону, летела вверх, летела в промежуточные стороны света.  
It flew right away to the east, the west, the north, the south, upwards, and in-between.  

Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi:   И вот с исходом этой ночи брахман Лохичча приготовил в своем жилище изысканную твердую пищу и мягкую пищу и обратился к брадобрею Бхесике:  
And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,  

‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?   „Эй, мужчина, знаешь ли ты ту террасу, для подъема на которую сооружаешь лестницу, расположена ли эта терраса с восточной стороны, с южной стороны, с западной стороны или с северной стороны; высокая ли она, низкая или средняя?“  
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’  
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.  
и вот человек, имеющий дело на другом берегу, стремящийся на другой берег, пришел бы, желая перейти на другой берег, переправиться на другой берег.  
Then along comes a person who wants to cross over to the far shore.  
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.  
и вот человек, имеющий дело на другом берегу, стремящийся на другой берег, пришел бы, желая перейти на другой берег, переправиться на другой берег.  
Then along comes a person who wants to cross over to the far shore.  
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.  
и вот человек, имеющий дело на другом берегу, стремящийся на другой берег, пришел бы, желая перейти на другой берег, переправиться на другой берег.  
Then along comes a person who wants to cross over to the far shore.  

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena.   Этот порядок вещей, монахи, таков, что когда бодхисаттва, входит в материнское лоно, у матери бодхисаттвы не возникает в мыслях признаков чувственного влечения к мужчинам, и мать бодхисаттвы неспособна преступить свой долг из-за какого-либо мужчины, охваченного страстью.  
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.  
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca:  
И над рожденным царевичем Випасси, монахи, день и ночь держали белый зонт [желая]:  
From when he was born, a white parasol was held over him night and day, with the thought,  
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.  
И у родившегося царевича Випасси, монахи, было божественное зрение, появившееся как созревший [плод совершенных им в предыдущих рождениях] действий, которым он днем и ночью мог видеть на йоджану в окружности.  
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.  
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.  
„Увы! [тяжко] то, что зовется рождением, если к родившемуся является старость! “.  
‘Damn this thing called rebirth, since old age will come to anyone who’s born.’  
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti.  
‘Увы! [тяжко] то, что зовется рождением, если к родившемуся является старость!’“.  
 
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.  
„Увы! [Тяжко] то, что зовется рождением, если к родившемуся является старость, является болезнь! “.  
‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’  
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.  
‘Увы! [Тяжко] то, что зовется рождением, если к родившемуся является старость, является болезнь!“.  
 
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.  
И вот, монахи, проезжая по роще для увеселений, царевич Випасси увидел множество собравшихся вместе людей в разноцветных одеждах, сооружающих погребальный костер.  
Along the way he saw a large crowd gathered making a bier out of garments of different colors.  
‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?  
„Дорогой возничий, что это за множество собравшихся вместе людей в разноцветных одеждах, сооружающих костер“?  
‘My dear charioteer, why is that crowd making a bier?’  
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti.  
„Увы! [Тяжко] то, что зовется рождением, если к родившемуся является старость, является болезнь, является смерть!“.  
‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’  
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.  
„Божественный, проезжая по роще для увеселений, царевич Випасси увидел множество собравшихся вместе людей в разноцветных одеждах, сооружающих погребальный костер.  
And the charioteer told the king about seeing the dead man and the prince’s reaction.  
“kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti?  
‘Дорогой возничий, что это за множество собравшихся вместе людей в разноцветных одеждах, сооружающих костер’?  
 
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.  
‘Увы! [Тяжко] то, что зовется рождением, если к родившемуся является старость, является болезнь!’“.  
 
Rāgarattā na dakkhanti,  
Того не видят страстные,  
Those besotted by greed cannot see,  
Rāgarattā na dakkhanti,  
Того не видят страстные,  
 
‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā.  
„Ведь в царской столице Бандхумати живут царевич Кханда и сын главного жреца Тисса — мудрые, опытные, разумные, и уже давно их затмение невелико.  
‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.  

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   До тех пор, монахи, пока монахи будут оказывать внимание, проявлять заботу, уважать, чтить старших монахов — давно признанных, долгое время странствующих, отцов общины, наставников общины, — и будут считать долгом слушаться их, следует ожидать, монахи, возвышения, а не упадка монахов.  
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.  
Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.  
И вот Благостный, оделся, взял сосуд для подаяний и верхнюю одежду, приблизился с толпой монахов к обители; приблизившись, он омыл ноги, вошел в обитель и сел лицом к востоку, прислонившись к средней колонне.  
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.  
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.  
И толпа монахов омыла ноги, вошла в обитель и, чтя Благостного, села лицом к востоку, прислонившись к западной стене.  
The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.  
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.  
И преданные миряне Паталигамы, омыли ноги, вошли в обитель и, чтя Благостного, сели лицом к западу, прислонившись к восточной стене.  
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.  
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:  
И вот Благостный, далеко за полночь, наставив, побудив, воодушевив, порадовав преданных мирян Паталигамы добродетельной беседой, отпустил [их, сказав]:  
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them,  
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.  
«Уже миновала ночь, домоправители, — [делайте] теперь, как считаете нужным».  
“The night is getting late, householders. Please go at your convenience.”  
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:  
И вот Благостный, поднявшись на заре, обратился к достопочтенному Ананде:  
The Buddha rose at the crack of dawn and addressed Ānanda,  
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:  
И вот с исходом этой ночи ганика Амбапали приказала приготовить в своей обители изысканную твердую пищу и мягкую пищу и сообщила Благостному о времени:  
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying,  
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:  
И вот с исходом этой ночи сын кузнеца Чунда приказал приготовить в своем жилище изысканную твердую пищу и мягкую пищу и много мягкой свинины и сообщил Благостному о времени:  
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,  
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati.  
В ту ночь, Ананда, когда Татхагата достигает несравненного высшего просветления, и в ту ночь, когда он достигает ниббаны — состояния ниббаны, свободного от всякой зависимости, —  
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with nothing left over.  
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.  
И вот сегодня ночью, Ананда, в последнюю ночную стражу в Кусинаре в Упаваттане — садовой роще маллов между парой деревьев сала Татхагата достигнет ниббаны.  
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.  
“ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.  
«Ведь достопочтенный Упавана долгое время находился вблизи Благостного, прислуживая [ему] и пребывая рядом.  
“This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.  
“ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.  
«Господин, этот достопочтенный Упавана долгое время находился вблизи Благостного, прислуживая [ему] и пребывая рядом,  
“This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.  
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.  
и вот сегодня в последнюю ночную стражу свершится достижение ниббаны Татхагатой,  
This very day, in the last watch of the night, the Realized One will become fully extinguished.  
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.  
Трудитесь, Ананда, ради высшего блага, преследуйте высшее благо, будьте ревностны, усердны, решительны ради высшего блага.  
Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!  
ghaṭatha anuyuñjatha → sadatthamanuyujjatha (bj); sadatthe anuyuñjatha (sya-all, km); sadattham anuyuñjatha (pts1ed); sāratthe anuyuñjatha (mr) | sāratthe → sadatthe (bj, sya-all, pts1ed)  
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.  
И те, кто возложат там венок, или благовоние, или красочное [украшение], или произнесут приветствие, или умиротворятся сердцем, надолго обретут благополучие и счастье.  
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.  
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.  
Давно уже, Ананда, ты общаешься с Татхагатой, будучи дружелюбен в делах — полезных, счастливых, неизменных, неисчерпаемых. Давно уже, Ананда, ты общаешься с Татхагатой, будучи дружелюбен в речах — полезных, счастливых, неизменных, неисчерпаемых. Давно уже, Ананда, ты общаешься с Татхагатой, будучи дружелюбен в помыслах — полезных, счастливых, неизменных, неисчерпаемых. Ты чист делами, Ананда!  
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.  
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.  
[и простиралась на] двенадцать йоджан в длину с востока на запад и на семь йоджан в ширину с севера на юг.  
It stretched for twelve leagues from east to west, and seven leagues from north to south.  
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ— 
В царской столице Кусавати, Ананда, днем и ночью не утихали звуки десяти [видов], а именно:  
Kusāvatī was never free of ten sounds by day or night, namely:  
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.  
„Сегодня ночью, васеттхи, в последнюю стражу свершится достижение ниббаны Благостным.  
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.  
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.  
«Сегодня ночью, васеттхи, в последнюю стражу свершится достижение ниббаны Благостным.  
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.  
“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati.  
«Если я разрешу кусинарийским маллам по одному поклониться Благостному, то ночь сменится днем прежде, чем Благостный получит поклон от [всех] кусинарийских маллов.  
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.  
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti.  
«Ведь как раз сегодня ночью в последнюю стражу свершится достижение ниббаны отшельником Готамой».  
on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished.  
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  
А сегодня ночью, в последнюю стражу свершится достижение ниббаны отшельником Готамой.  
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.  
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  
А сегодня ночью, в последнюю стражу свершится достижение ниббаны отшельником Готамой.  
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.  
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.  
А сегодня ночью, в последнюю стражу свершится достижение ниббаны отшельником Готамой.  
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.  
И тогда достопочтенный Ануруддха и достопочтенный Ананда провели остаток этой ночи в добродетельной беседе.  
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.  
‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā’”ti.  
„Оказав внимание, оказав заботу, уважив, почтив тело Благостного танцами, пением, музыкой, венками, благовониями, мы отнесем [его] к югу, на юг от города, и там, за пределами города, к югу — предадим огню тело Благостного“. У божеств же, васеттхи, намерение: „Оказав внимание, оказав заботу, уважив, почтив тело Благостного танцами, пением, музыкой, венками, благовониями, мы отнесем [его] к северу, на север от города, войдем в город через северные ворота, понесем к середине, на середину города, выйдем из восточных ворот и там к востоку от города, у святилища маллов Макутабандхана предадим огню тело Благостного“».  
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”  
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.  
И тогда божества и кусинарийские маллы оказали внимание, оказали заботу, уважили, почтили тело Благостного божественными и человеческими танцами, пением, музыкой, венками, благовониями, отнесли [его] к северу, на север от города, вошли в город через северные ворота, понесли к середине, на середину города, вышли из восточных ворот и там, к востоку от города, у святилища маллов Макутабандхана опустили тело Благостного.  
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.  
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
И те, кто возложат там венок, или благовоние, или красочное [украшение], или произнесут приветствие, или умиротворятся сердцем, надолго обретут благополучие и счастье».  
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”  

Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena.   И эта Кусавати, Ананда, простиралась на двенадцать йоджан в длину с запада на восток и на семь йоджан в ширину с севера на юг.  
It stretched for twelve leagues from east to west, and seven leagues from north to south.  
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ— 
В царской столице Кусавати, Ананда, и днем и ночью не утихали звуки десяти [видов], а именно:  
Kusāvatī was never free of ten sounds by day or night, namely:  
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya, yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.  
И тогда, Ананда, это колесо-сокровище покатилось в восточную сторону, и за ним последовал царь Махасудассана вместе с четырехчастным войском. И в том месте, Ананда, где останавливалось колесо-сокровище, царь Махасудассана делал стоянку, и вместе с ним четырехчастное войско.  
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.  
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu:  
И вот, Ананда, те враждебные [ему] цари, которые были в восточной стороне, приблизились к царю Махасудассане и сказали так:  
And any opposing rulers of the eastern quarter came to him and said,  
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ.  
И вот, Ананда, те враждебные цари, которые были в восточной стороне, стали подданными царя Махасудассаны.  
And so the opposing rulers of the eastern quarter became his vassals.  
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe…  
И тогда, Ананда, это колесо-сокровище, погрузившись в восточный океан, вновь поднялось и покатилось в южную сторону …  
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …  
Atha kho taṁ, ānanda, hatthiratanaṁ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi.  
И тогда, Ананда, подобно тому как [делается укрощенным] хороший слон благородного происхождения, издавна прирученный, так же точно и этот слон-сокровище сделался укрощенным.  
Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time.  
Atha kho taṁ, ānanda, assaratanaṁ seyyathāpi nāma bhaddo assājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi.  
И тогда, Ананда, подобно тому как [делается укрощенным] хороший конь благородного происхождения, издавна прирученный, так же точно и этот конь-сокровище сделался укрощенным.  
Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time.  
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi.  
И в былые времена, Ананда, царь Махасудассана, испытывая эту драгоценность-сокровище, снарядив в поход четырехчастное войско, поднял эту драгоценность на верхушку знамени и смог двигаться в темноте и мраке ночи.  
Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.  
Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṁ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena.  
Дворец Дхамма, Ананда, простирался на одну йоджану в длину с востока на запад и на половину йоджаны в ширину с севера на юг.  
The Palace of Principle stretched for a league from east to west, and half a league from north to south.  
Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṁ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena.  
Лотосовый пруд Дхамма, Ананда, простирался на одну йоджану в длину с востока на запад и на половину йоджаны в ширину с севера на юг.  
The Lotus Pond of Principle stretched for a league from east to west, and half a league from north to south.  
‘Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha;  
„Долгое время ты обращалась ко мне, царица, с желанными, милыми, приятными [словами] — теперь же, в последний раз ты обращаешься ко мне с нежеланными, немилыми, неприятными“.  
‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words.  

“ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.   «Было ведь и много последователей из Магадхи — давно признанных, которые умерли, окончили свои дни,  
“But there were also Magadhan devotees—many, and of long standing too—who have passed away.  
Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:  
И поразмыслив так в уединении о последователях из Магадхи, достопочтенный Ананда поднялся на заре и приблизился к Благостному; приблизившись, он приветствовал Благостного и сел в стороне. И вот, сидя в стороне, достопочтенный Ананда так сказал Благостному:  
After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying,  
Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.  
Но было ведь, господин и много последователей из Магадхи — давно признанных, которые умерли, окончили свои дни,  
 
Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti.  
Давно уже, господин, я, не подверженный страданию, осознаю [свою] неподверженность страданию. И вот у меня возникло стремление стать единожды возвращающимся“».  
For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’  
‘Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī”ti?  
Ты говоришь: ,Давно уже, господин, я, не подверженный страданию осознаю [свою] неподверженность страданию“ и говоришь: „И вот у меня возникло стремление стать единожды возвращающимся“. По какой же причине достопочтенный яккха Джанавасабха осознаёт подобное достижение — [столь] превосходное и особое?»  
“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’  
yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya.  
С того времени, господин, как я всецело уверовал в Благостного, с того времени, давно уже, господин, я, не подверженный страданию, осознаю [свою] неподверженность страданию, и вот у меня возникло стремление стать единожды возвращающимся.  
From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.  
Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā.  
В далекие, очень далекие времена, господин, в тот день упосатхи, [что перед] пятнадцатым [днем месяца, когда] приближается дождливое время, в ночь полнолуния все тридцать три бога, собравшись, сидели вместе в зале Судхамма,  
Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.  
Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;  
С восточной стороны, лицом к западу, сидел Великий царь Дхатараттха, чтимый богами.  
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.  
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;  
С западной стороны, лицом к востоку, сидел Великий царь Вирупаккха, чтимый богами.  
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.  

Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca:   И вот с исходом ночи превосходный видом отпрыск гандхаббов Панчасикха, озарив сиянием всю Гиджджхакуту, приблизился к Благостному. Приблизившись, он приветствовал Благостного и стал в стороне. И, стоя в стороне, отпрыск гандхаббов Панчасикха так сказал Благостному:  
Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,  
“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā;  
«В далекие, очень далекие времена, господин, в тот день упосатхи [что перед] пятнадцатым [днем месяца], в праздник Паварана в ночь полнолуния все тридцать три бога, собравшись, сидели вместе в зале Судхамма;  
“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.  
puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;  
с восточной стороны, лицом к западу, сидел Великий царь Дхатараттха, чтимый богами;  
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.  
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;  
с западной стороны, лицом к востоку, сидел Великий царь Вирупаккха, чтимый богами;  
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.  
‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi.  
„Как вы думаете об этом, почтенные тридцать три бога? Ведь этот Благостный в течение долгого времени был наделен великим постижением.  
‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?  
Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi.  
И вот с течением времени брахман Говинда окончил свои дни.  
In due course the brahmin Steward passed away.  
Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi.  
И вот, почтенные, с течением времени царь Дисампати окончил свои дни.  
In due course King Disampati passed away.  
Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi;  
2.43. И тогда, почтенные, брахман Махаговинда, приказал построить к востоку от города новую обитель, в течение четырех месяцев предавался [там] уединению, стремился к подвигу сострадания,  
Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.  

“dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.   «Ведь этот Сакка уже долгое время пребывает в чистоте. Если он задает мне какой-либо вопрос, то задает [вопрос], всецело связанный с пользой, а не несвязанный с пользой,  
“For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless.  
Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.  
Благостный ответил мне, долгое время осаждаемому [сомнениями], и вот Благостный извлек тот дротик сомнений и неуверенности, который [засел] во мне».  
The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”  

Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ.   Ведь что, принц, для людей сотня лет, то для тридцати трех богов — одна ночь с днем. Тридцать ночей [каждая — продолжительностью] в такую ночь — это месяц, двенадцать месяцев [каждый — продолжительностью] в такой месяц — это год, тысяча божественных лет [каждый — продолжительностью] в такой год — это срок жизни тридцати трех богов.  
A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty-Three have a lifespan of a thousand such years.  
rattindivo → rattidivo (mr) | mānussakaṁ → mānusakaṁ (bj, sya-all, km, pts1ed)  
‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma:  
„Давайте сначала в течение двух или трех ночей и дней будем наслаждаться, наделенные и одаренные пятью божественными признаками чувственности, а потом явимся к принцу Паяси и передадим:  
‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that  
Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi.  
И их предводитель, проведя одну ночь близ жилья этого аскета, поклоняющегося огню, отправился дальше.  
It stayed for one night not far from that ascetic’s hermitage, and then moved on.  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi.  
Когда-то давно, принц, большой караван повозок из тысячи повозок двигался из восточной страны в западную страну.  
Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!  
Don’t create lasting harm and suffering for yourself!”  
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.  
Да не постигнет тебя надолго бедствие и несчастье!»  
Don’t create lasting harm and suffering for yourself!”  
Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.  
И я хочу, почтенный Кассапа, совершить великое жертвоприношение. Пусть же досточтимый Кассапа даст мне согласие, чтобы это надолго послужило мне к благополучию и счастью».  
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”  

Mā te ahosi dīgharattaṁ ahitāya dukkhāya.   чтобы оно надолго не послужило тебе к неблагополучию и несчастью.  
Don’t create lasting harm and suffering for yourself!  
Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno.  
И вот Бхаггава, Сунаккхатта стал считать подряд ночи и дни [вплоть до] седьмого — так он не верил Татхагате.  
Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One.  
Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti.  
я не буду выходить за пределы святилища Удена к востоку от Весали; не буду выходить за пределы святилища Готамака к югу от Весали; не буду выходить за пределы святилища Саттамба к западу от Весали; не буду выходить за пределы святилища Бахупутта к северу от Весали“.  
And I will not go past the following tree-shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’  
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.  
Поистине, как бы это надолго не послужило нам к неблагополучию и несчастью“.  
I mustn’t create lasting harm and suffering for myself!’  
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.  
Поистине, как бы это надолго не послужило нам к неблагополучию и несчастью’“.  
I mustn’t create lasting harm and suffering for myself!”’  
Mā te ahosi dīgharattaṁ ahitāya dukkhāya.  
чтобы оно надолго не послужило тебе к неблагополучию и несчастью.  
Don’t create lasting harm and suffering for yourself!  
mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā.  
‘Мы свяжем обнаженного аскета Патикапутту ремнями и притащим его с помощью упряжки быков’, то разорвутся эти ремни или [сам] Патикапутта.  
“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’  
āviñcheyyāmāti → āviñjeyyāmāti (sya-all); āvijjheyyāmāti (pts1ed) | varattāhi → yāhi varattāhi (sya-all, mr)  
mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.  
'Мы свяжем обнаженного аскета Патикапутта ремнями и притащим его с помощью упряжки быков', то разорвутся эти ремни или [сам] Патикапутта.  
try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will.  
mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.  
‘Мы свяжем обнаженного аскета Патикапутта ремнями и притащим его с помощью упряжки быков’, то разорвутся эти ремни или [сам] Патикапутта.  
“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.  
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati— 
Там у него, пребывающего долгое время в одиночестве, возникает тревога, неудовлетворенность, беспокойство:  
But after staying there all alone for a long time, they become dissatisfied and anxious,  

“kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti?   ‘Что, господин, хорошо — что нехорошо? Что запретно и что не запретно? Что уместно — что не уместно? Какое дело надолго послужит мне к неблагополучию, несчастью — какое дело надолго послужит мне к благополучию, счастью?’  
“Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”  
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.  
И тогда, монахи, это колесо-сокровище покатилось в восточную сторону, и за ним последовал царь, повелитель мира, вместе с четырехчастным войском. И в том месте, монахи, где останавливалось колесо-сокровище, царь, повелитель мира, делал стоянку и вместе с ним — четырехчастное войско.  
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.  
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:  
И вот, монахи, те враждебные [ему] цари, которые были в восточной стороне, приблизились к царю, повелителю мира, и сказали так:  
And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said,  
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ.  
И вот, монахи, те враждебные цари, которые были в восточной стороне, стали подданными царя повелителя мира.  
And so the opposing rulers of the eastern quarter became his vassals.  
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe…  
7. И тогда, монахи, это колесо-сокровище, погрузившись в восточный океан, вновь поднялось и покатилось в южную сторону …  
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …  

Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti.   Не знают луны и солнца, не знают созвездий и звезд, не знают ночи и дня. не знают половин месяца и месяцев, не знают времен года и лет, не знают женщин и мужчин. Различаются лишь отдельные существа.  
The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.  
Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu.  
Когда появились созвездия и звезды, то стали известны ночи и дни.  
days and nights were distinguished,  
Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.  
Когда стали известны ночи и дни, то стали известны половины месяца и месяцы.  
and so were months and fortnights,  
Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.  
И по мере того, Васеттха, как эти существа, поедая сок земли, питаясь им, живя им, проводили долгое, длительное время, у этих существ вошла в тело грубость и красота поблекла.  
But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance;  
Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.  
И по мере того, Васеттха, как эти существа, поедая земляной нарост, питаясь им, живя им, проводили долгое, длительное время, у этих существ еще в большей мере вошла в тело грубость и красота поблекла.  
But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance;  
Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.  
И по мере того, Васеттха, как эти существа, поедая ползучее растение, питаясь им, живя им, проводили долгое время, длительное время, у этих существ еще в большей мере вошла в тело грубость и красота поблекла.  
But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance;  
Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ.  
И по мере того, Васеттха, как эти существа, поедая растущий на невозделанной [земле] рис, питаясь им, живя им, проводили долгое, длительное время, у этих существ еще в большей мере вошла в тело грубость и красота поблекла. У женщины появились женские органы, у мужчины — мужские органы.  
But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men.  
Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.  
Оттого, что исчезло наше сияние, появились луна и солнце. Когда появились луна и солнце, то появились созвездия и звезды, когда появились созвездия и звезды, то стали известны ночи и дни. Когда стали известны ночи и дни, то стали известны половины месяца и месяцы.  
 

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.   И даже те ученики Нигантхи Натхапутты — миряне в белых одеждах — даже они стали выказывать отвращение, выказывать недовольство, выказывать противодействие нигантхам, последователям Натхапутты, [считая, что] плохо преподаны [им] истина и должное поведение, плохо переданы, не ведут к благу, не доставляют успокоения, переданы не всецело просветленным, лишены основания, лишены защиты.  
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.  
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.  
И когда целомудрие, Чунда, наделено такими свойствами, но нет учителя — старшего, давно признанного, долгое время странствующего, достигшего преклонных лет, чей срок исполнился, —  
Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life.  
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.  
Когда же, Чунда, целомудрие наделено такими свойствами, и есть учитель — старший, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился, —  
But when a spiritual path possesses those factors and the teacher is senior,  
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.  
И когда целомудрие, Чунда, наделено такими свойствами, и есть учитель — старший, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился, — но нет у него старших монахов-учеников — рассудительных, обученных, уверенных, достигших освобождения от уз,  
Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary from the yoke,  
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.  
И так же, Чунда, когда целомудрие наделено такими свойствами, и есть учитель — старший, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился, — и есть у него старшие монахи-ученики — рассудительные, обученные, уверенные, достигшие освобождения от уз,  
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,  
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.  
{И когда целомудрие, Чунда, наделено такими свойствами, и есть учитель — старший, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился, — и есть у него старшие монахи-ученики — рассудительные, обученные, уверенные, достигшие освобождения от уз, }  
Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks.  
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.  
Когда же, Чунда, целомудрие наделено такими свойствами, и есть учитель — старший, давно признанный, долгое время странствующий, достигший преклонных лет, чей срок исполнился, — и есть у него старшие монахи-ученики — рассудительные, обученные, уверенные, достигшие освобождения от уз,  
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,  
Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.  
И вот, Чунда, я, учитель, теперь стал старшим, давно признанным, долгое время странствующим, достигшим преклонных лет, чей срок исполнился.  
I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.  
Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,  
И то, Чунда, что Татхагата говорит, возвещает, указывает в промежутке между той ночью, когда он был просветлен несравненным высшим просветлением, и той ночью, когда он достиг состояния полной ниббаны, — всё это так, а не иначе.  
From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise.  

“Pure puratthā purimāsu jātisu,   «Прежде, в прежних, предыдущих рождениях,  
“In olden days, in past lives,  
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti.  
„Что, господин, хорошо, что нехорошо? Что следует порицать, чего не следует порицать? Что уместно, что неуместно? От каких дел у меня долгое время будет неблагополучие и несчастье? И от каких дел у меня долгое время будет благополучие и счастье?“.  
‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’  
“Pure puratthā purimāsu jātisu,  
«Прежде, раньше, в прежних рождениях,  
“In olden days, in past lives,  
“Pure puratthā purimāsu jātisu,  
«Прежде, раньше, в прежних рождениях  
“In olden days, in past lives,  
Bahu puratthāpakatena kammunā;  
Люди за совершенные прежде дела;  
due to the power of deeds in the past.  
Brahmassarattamidhamajjhagamā;  
Он пришел сюда [в мир] с превосходно звучащим голосом;  
on his return to here he acquired the voice of Brahmā.  

puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ.   восточной стороной, южной стороной, западной стороной, северной стороной, нижней стороной и верхней стороной.  
east, south, west, north, below, and above.  
puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ.  
восточной стороной, южной стороной, западной стороной, северной стороной, нижней стороной и верхней стороной.  
 
puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti?  
восточной стороной, южной стороной, западной стороной, северной стороной, нижней стороной и верхней стороной?»  
 
puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti.  
восточной стороной, южной стороной, западной стороной, северной стороной, нижней стороной и верхней стороной».  
east, south, west, north, below, and above.”  
rattimuṭṭhānadessinā;  
Привыкший подниматься ночью,  
seeing night as time to rise,  
Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṁ dasseti.  
он любезно распространяется о прошлом, любезно распространяется о будущем, ищет милости с помощью бесполезных вещей и, когда возникает надобность, обнаруживает бессилие.  
They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune.  
Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā.  
следует знать, что восточная сторона — мать и отец; следует знать, что южная сторона — наставники; следует знать, что западная сторона — жена и дети; следует знать, что северная сторона — друзья и близкие; следует знать, что нижняя сторона — рабы, слуги, исполняющие работы; следует знать, что верхняя сторона — отшельники и брахманы.  
parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above.  
Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā— 
Есть, сын домоправителя, пять путей, которыми сыну следует служить восточной стороне — отцу и матери. [Он говорит]:  
A child should serve their parents as the eastern quarter in five ways, thinking:  
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṁ anukampanti.  
Таковы, сын домоправителя, пять путей, которыми сыну следует служить восточной стороне — отцу и матери, и пятью путями [те] сострадают сыну:  
Parents served by the children in these five ways show compassion to them in five ways.  
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṁ anukampanti.  
Таковы, сын домоправителя, пять путей, которыми следует служить восточной стороне — отцу и матери, таковы пять путей, которыми [те] сострадают сыну.  
Parents served by their children in these five ways show compassion to them in these five ways.  
Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā.  
Так, эта восточная сторона покрытая им, пребывает в спокойствии и безопасности.  
And that’s how the eastern quarter is covered, kept safe and free of peril.  

Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.   И вот четыре Великих царя с великим войском гандхаббов и великим войском яккхов, и великим войском кумбхандов, и великим войском нагов, установив охрану над четырьмя сторонами света, установил заслон с четырех сторон света, установил преграду в четырех сторонах света, на исходе ночи озарив всю Гиджджхакуту чудесным блеском, приблизились к Благостному; приблизившись, они приветствовали Благостного и сели в стороне.  
Then, late at night, the Four Great Kings—with large armies of spirits, centaurs, goblins, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side.  
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:  
12. И тогда Благостный на исходе той ночи обратился к монахам:  
Then, when the night had passed, the Buddha told the mendicants all that had happened, repeating all the verses spoken. Then he added:  
“imaṁ, bhikkhave, rattiṁ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
«Этой ночью, монахи, четыре Великих царя с великим войском гандхаббов …  
 

Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.   оно впоследствии долгое время будет служить благополучию и счастью павийских маллов».  
That would be for the lasting welfare and happiness of the Mallas of Pāvā.”  
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.  
И вот Благостный оделся, взял сосуд для подаяний и верхнюю одежду, приблизился с толпой монахов к месту собраний; приблизившись, он омыл ноги, вошел в место собраний и сел лицом к востоку, прислонившись к средней колонне.  
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.  
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.  
И толпа монахов омыла ноги, вошла в место собраний и, чтя Благостного, села лицом к востоку, прислонившись к западной стене.  
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.  
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.  
И павийские маллы омыли ноги, вошли в место собраний и, чтя Благостного, сели лицом к западу, прислонившись к восточной стене.  
The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.  
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:  
И тогда Благостный далеко за полночь наставив, побудив, воодушевив, порадовав павийских маллов добродетельной беседой, отпустил [их, сказав]:  
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them,  
“abhikkantā kho, vāseṭṭhā, ratti.  
«Уже миновала ночь, васеттхи, —  
“The night is getting late, Vāseṭṭhas.  
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.  
И даже те ученики Нигантхи Натхапутты — миряне в белых одеждах — даже они стали выказывать отвращение, выказывать недовольство, выказывать противодействие нигантхам, последователям Натхапутты, [считая, что] плохо преподаны [им] истина и должное поведение, плохо переданы, не ведут к благу, не доставляют успокоения, переданы не всецело просветленным, лишены основания, лишены защиты.  
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.  
Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.  
Вот, друзья, монах устремляет ум к способности [ясного] воззрения, сосредоточивается на осознании дня как днем, так и ночью, как ночью, так и днем,  
A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day.  
Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.  
Дар дарят ради украшения сердца, оснащения сердца.  
 

Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti.   Что если я, вместо того, чтобы съесть эту еду, проведу день и ночь голодным и немощным?»  
Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’  
rattindivaṁ → rattidivaṁ (mr)  
So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya.  
И вместо того, чтобы съесть эту еду, он провёл день и ночь голодным и немощным.  
And that’s what they did.  
Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti.  
Что если я съем эту еду и проведу день и ночь ни голодным, ни немощным?»  
Why don’t I eat this almsfood, then spend the day and night having got rid of my hunger and weakness?’  
So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.  
И, съев эту еду, он провёл день и ночь ни голодным, ни немощным.  
And that’s what they did.  
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca.  
И несмотря на то, что тот монах, съев эту еду, провёл день и ночь ни голодным, ни немощным, всё же, именно первый монах наиболее уважаем и хвалим мной.  
Even though that mendicant, after eating the almsfood, spent the day and night rid of hunger and weakness, it is the former mendicant who is more worthy of respect and praise.  
Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati.  
Потому что это на долгое время приведёт его к его малому количеству желаний, к довольствованию [тем, что есть], к стиранию [загрязнений ума], к простоте его поддержания [другими], к зарождению [им] усердия.  
Because for a long time that will conduce to that mendicant being of few wishes, content, self-effacing, unburdensome, and energetic.  

‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—  «Есть особо благоприятные ночи  
‘There are certain nights that are recognized as specially portentous:  
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti.  
Что если я в эти ночи буду пребывать во вселяющих страх, ужасающих обителях, таких как святилища в садах, святилища в лесах, святилища у дерева? Быть может, я повстречаю этот страх и ужас».  
On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and dread.’  
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā— 
И какое-то время спустя, 
Some time later, that’s what I did.  
tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi.  
я пребывал во вселяющих страх, ужасающих обителях, таких как святилища в садах, святилища в лесах, святилища у дерева.  
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti.  
Брахман, есть жрецы и отшельники, которые воспринимают день, когда имеет место ночь, и [воспринимают] ночь, когда имеет место день. 
There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day.  
Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi.  
Но я воспринимаю ночь, когда имеет место ночь, и день, когда имеет место день. 
I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day.  
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,  
Это было первым истинным знанием, которое я обрёл в первую стражу ночи. 
This was the first knowledge, which I achieved in the first watch of the night.  
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,  
Это было вторым истинным знанием, которое я обрёл в срединную стражу ночи.  
This was the second knowledge, which I achieved in the middle watch of the night.  
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,  
Это было третьим истинным знанием, которое я обрёл в последнюю стражу ночи.  
This was the third knowledge, which I achieved in the final watch of the night.