“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, pamādo.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence.
Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṁvattatī”ti.  
Negligence leads to the decline and disappearance of the true teaching.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, appamādo.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence.
Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti.  
Diligence leads to the continuation, persistence, and enduring of the true teaching.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, kosajjaṁ.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness.
Kosajjaṁ, bhikkhave, saddhammassa sammosāya antaradhānāya saṁvattatī”ti.  
Laziness leads to the decline and disappearance of the true teaching.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, vīriyārambho.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy.
Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti.  
Arousing energy leads to the continuation, persistence, and enduring of the true teaching.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits.
Anuyogo, bhikkhave, akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ saddhammassa sammosāya antaradhānāya saṁvattatī”ti.  
Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati yathayidaṁ, bhikkhave, anuyogo kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits.
Anuyogo, bhikkhave, kusalānaṁ dhammānaṁ, ananuyogo akusalānaṁ dhammānaṁ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattatī”ti.  
Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching”
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
They create much wickedness and make the true teaching disappear.” cimaṁ → tepimaṁ (si)
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
They create much wickedness and make the true teaching disappear.”
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
They create much wickedness and make the true teaching disappear.” "

Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.” ṭhapentī”ti → thapentīti (mr) "
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.”
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.” "

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
They create much wickedness and make the true teaching disappear.”
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
Those mendicants create much wickedness and make the true teaching disappear.”
Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpentī”ti.  
Those mendicants create much wickedness and make the true teaching disappear.”
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.”
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.”
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.” "

So bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.  
They draw many people away from the true teaching and establish them in false teachings.
So bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.  
They draw many people away from false teachings and establish them in the true teaching.

“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
“These two things, mendicants, lead to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti.  
These two things lead to the decline and disappearance of the true teaching.
“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
These two things lead to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These two things lead to the continuation, persistence, and enduring of the true teaching.” "

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.  
They create much wickedness and make the true teaching disappear.
Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.  
They create much merit and make the true teaching continue.” "

Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru.  
An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh.
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru?  
And what is an assembly that values things of the flesh, not the true teaching?
Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.  
This is called an assembly that values things of the flesh, not the true teaching.
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?  
And what is an assembly that values the true teaching, not things of the flesh?
Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru.  
This is called an assembly that values the true teaching, not things of the flesh.
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.  
The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.”

Saṅghasuṭṭhutāya saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.  
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.  
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.

Sīlavantānaṁ dassanakāmo hoti, saddhammaṁ sotukāmo hoti, vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato.  
They like to see ethical people. They like to hear the true teaching. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
saddhammaṁ sotumicchati;  
they want to hear the true teaching;

Evamevaṁ kho, bhikkhave, saddhaṁ kulapatiṁ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati.  
In the same way, a family grows in three ways supported by a family head with faith.
Saddhaṁ, bhikkhave, kulapatiṁ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti.  
A family grows in these three ways supported by a family head with faith.
saddhaṁ kulapatiṁ idha;  
is ethical and faithful,

“yassassu, bho gotama, yañño vā saddhaṁ vā thālipāko vā deyyadhammaṁ vā, tevijjesu brāhmaṇesu dānaṁ dadeyyā”ti.  
“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”

Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.  
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti.  
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.  
That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvato (mr); sasaṅkhāraniggayhavāriyādhigato (?)

saddhammasavanassāhaṁ, bhante, atitto appaṭivāno kālaṅkato;  
hearing the true teaching;
Saddhammasavanassa ca.  
or hearing the teaching.
saddhammasavane rato;  
loving to hear the true teaching,

Sabbe saddhammagaruno,  
respecting the true teaching
Saddhammo garukātabbo,  
should respect the true teaching,

asaddhammarato mago;  
and they don’t like the true teaching.

“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.  
“Mendicants, a mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. Panuṇṇapaccekasacco → paṇunnapaccekasacco (?) "
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?
Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.  
A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru.  
People who value anger, or denigration, or material possessions, or honor rather than the true teaching.
Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru.  
People who value the true teaching rather than anger, or denigration, or material possessions, or honor.
Ye ca saddhammagaruno,  
But those who value the true teaching,

“Cattārome, bhikkhave, asaddhammā.  
“Mendicants, these four things oppose the true teaching.
Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā.  
Valuing anger, denigration, material possessions, and honor rather than the true teaching.
Ime kho, bhikkhave, cattāro asaddhammā.  
These are the four things that oppose the true teaching.
Cattārome, bhikkhave, saddhammā.  
These four things are the true teaching.
Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā.  
Valuing the true teaching rather than anger, denigration, material possessions, and honor.
Ime kho, bhikkhave, cattāro saddhammāti.  
These are the four things that are the true teaching.
saddhamme na virūhati.  
like a rotten seed in a good field.
Ye ca saddhammagaruno,  
But those who value the true teaching,

Tasmā saddhañca sīlañca,  
So let the wise devote themselves

Visamaṁ rattindivesu parivattantesu visamaṁ māsaddhamāsā parivattanti.  
the months and fortnights …
Visamaṁ māsaddhamāsesu parivattantesu visamaṁ utusaṁvaccharā parivattanti.  
the seasons and years become erratic.
Samaṁ rattindivesu parivattantesu samaṁ māsaddhamāsā parivattanti.  
the months and fortnights …
Samaṁ māsaddhamāsesu parivattantesu samaṁ utusaṁvaccharā parivattanti.  
the seasons and years become regular.

Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru— 
They value anger, or denigration, or material possessions, or honor rather than the true teaching.
Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru— 
They value the true teaching rather than anger, or denigration, or material possessions, or honor.

“Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.  
“Mendicants, a faithful gentleman should go to see these four inspiring places.
‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ dhammacakkaṁ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment, with nothing left over!’—that is an inspiring place.
Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānānī”ti.  
These are the four inspiring places that a faithful gentleman should go to see.” "

Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
These four things lead to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing that leads to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti.  
These are four things that lead to the decline and disappearance of the true teaching.
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
These four things lead to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.  
Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching.
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti.  
‘I’m doubtful, uncertain, and undecided about the true teaching.’
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.  
Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching.
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti.  
‘I’m not doubtful, uncertain, or undecided about the true teaching.’

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā.  
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.

Assaddhasutta  
Faithless Assaddhasutta → dutiyasappurisasuttaṁ (bj)

Sikkhāpadañca assaddhaṁ,  
an4.210

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— 
Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— 
Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.  
“Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching.
Assaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.  
A mendicant who is faithless …
Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.  
shameless …
Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.  
imprudent …
Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.  
lazy …
Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.  
witless fails, and doesn’t establish themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.  
A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme.  
A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.
Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  
A mendicant who is faithful …
Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  
conscientious …
Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  
energetic …
Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.  
wise doesn’t fail, and establishes themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.  
A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” "

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
“Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching.
Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
A disrespectful and irreverent mendicant who is faithless …
Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
shameless …
Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
imprudent …
Kusīto, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
lazy …
Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
witless fails, and doesn’t establish themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.  
A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.
Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
A respectful and reverent mendicant who is faithful …
Hirīmā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
conscientious …
Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
energetic …
Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.  
wise doesn’t fail, and establishes themselves in the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.  
A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” "

Passaddhakāyo sukhaṁ vedeti.  
When the body is tranquil, one feels bliss. vedeti → vediyati (bj) "
Passaddhakāyo sukhaṁ vedeti.  
When the body is tranquil, one feels bliss.
Passaddhakāyo sukhaṁ vedeti.  
When the body is tranquil, one feels bliss.
Passaddhakāyo sukhaṁ vedeti.  
When the body is tranquil, one feels bliss.
Passaddhakāyo sukhaṁ vedeti.  
When the body is tranquil, one feels bliss.

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

Saddhasutta  
Faith
Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṁ anukampantā anukampanti, no tathā assaddhaṁ;  
The true persons in the world show compassion first to the faithful, not so much to the unfaithful.
saddhaññeva paṭhamaṁ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṁ;  
They first approach the faithful, not so much the unfaithful.
saddhaññeva paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṁ;  
They first receive alms from the faithful, not so much the unfaithful.
saddhaññeva paṭhamaṁ dhammaṁ desentā desenti, no tathā assaddhaṁ;  
They first teach Dhamma to the faithful, not so much the unfaithful.
saddhaṁ purisapuggalaṁ;  
is perfect in ethics,

Evamevaṁ kho, bhikkhave, saddhaṁ kulaputtaṁ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati.  
In the same way, a family grows in five ways supported by a family head with faith.
Saddhaṁ, bhikkhave, kulaputtaṁ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.  
A family grows in these five ways supported by a family head with faith.
Saddhaṁ kulaputtaṁ imaṁ;  
is ethical and faithful, kulaputtaṁ imaṁ → kulapatiṁ idha (bj, pts1ed); kulaputtaṁ idha (sya-all)

Tasmā saddhañca sīlañca,  
So let the wise devote themselves

Assaddhasutta  
Faithless

micchādiṭṭhiko hoti viparītadassano, so bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.  
But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings.
sammādiṭṭhiko hoti aviparītadassano, so bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.  
And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching.

kuhakāssaddhaakkhamā;  
an5.90

Yaṁ, bhikkhave, assaddhassa sārajjaṁ hoti, saddhassa taṁ sārajjaṁ na hoti.  
A person of faith doesn’t have the insecurities of someone who lacks faith.

16. Saddhammavagga  
16. The True Teaching
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
Paṭhamasaddhammasammosasutta  
The Decline of the True Teaching (1st)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
“Mendicants, these five things lead to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
These five things lead to the decline and disappearance of the true teaching.
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
Dutiyasaddhammasammosasutta  
The Decline of the True Teaching (2nd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
“Mendicants, these five things lead to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fifth thing that leads to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
These five things lead to the decline and disappearance of the true teaching.
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
Tatiyasaddhammasammosasutta  
The Decline of the True Teaching (3rd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
“Mendicants, these five things lead to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the first thing that leads to the decline and disappearance of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.  
This is the fifth thing that leads to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
These five things lead to the decline and disappearance of the true teaching.
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the second thing …
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the third thing …
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fourth thing …
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.  
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.” "

16. Saddhammavagga  
16. The True Teaching
Assaddhassa, bhikkhave, saddhākathā dukkathā;  
It’s inappropriate to talk to an unfaithful person about faith.
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā?  
And why is it inappropriate to talk to an unfaithful person about faith?
Tasmā assaddhassa saddhākathā dukkathā.  
That’s why it’s inappropriate to talk to an unfaithful person about faith.
Saddhassa, bhikkhave, saddhākathā sukathā;  
It’s appropriate to talk to a faithful person about faith.
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā?  
And why is it appropriate to talk to a faithful person about faith?
Tasmā saddhassa saddhākathā sukathā.  
That’s why it’s appropriate to talk to a faithful person about faith.

16. Saddhammavagga  
16. The True Teaching

16. Saddhammavagga  
16. The True Teaching

16. Saddhammavagga  
16. The True Teaching
Saddhammavaggo paṭhamo.  
an5.160
tayo saddhammasammosā;  
an5.160

‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti.  
Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’

“ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”
“Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” "

saddhammā vuṭṭhāti;  
You drift away from true teachings.
asaddhamme patiṭṭhāti.  
You settle on untrue teachings.
asaddhammā vuṭṭhāti;  
You drift away from untrue teachings.
saddhamme patiṭṭhāti.  
You settle on true teachings.

asaddhammā vuṭṭhāti;  
an5.248
saddhamme patiṭṭhāti.  
an5.248

Aññe bhikkhū abhajanto saddhammaṁ na suṇāti.  
they don’t hear the true teaching,
Saddhammaṁ asuṇanto saddhammā parihāyati.  
and they fall away from the true teaching.
Aññe bhikkhū abhajanto saddhammaṁ na suṇāti.  
an5.250
Saddhammaṁ asuṇanto saddhammā parihāyati.  
an5.250
Aññe bhikkhū abhajanto saddhammaṁ na suṇāti.  
they don’t hear the true teaching,
Saddhammaṁ asuṇanto saddhammā parihāyati.  
and they fall away from the true teaching.

Saddhammāghātupāsakaṁ;  
an5.308-1152

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an6.10
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an6.10
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an6.10
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an6.10
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi.

Yasmiṁ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.

Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.

Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṁ vā pana lābhaṁ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṁ paṭilabhati.  
Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice.
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. …

“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”.  
This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” "

saddhassa gharamesino;  
wins both ways:

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.  
Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.  
Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” "

Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṁ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā.  
You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes. dukkhaṁ hoti → dukkhaṁ na hoti (bj, sya-all, pts1ed, mr) "

Tasmā saddhañca sīlañca,  
So let the wise devote themselves

Tasmā saddhañca sīlañca,  
So let the wise devote themselves

Tasmā saddhañca sīlañca,  
So let the wise devote themselves

saddhammassavanaṁ pamajjati,  
They neglect listening to the true teaching.
saddhammassavanaṁ nappamajjati,  
They don’t neglect listening to the true teaching.
saddhammaṁ sotumicchati.  
with a fault-finding mind.
saddhammā parihāyati.  
falls away from the true teaching.
saddhammaṁ sotumicchati.  
without a fault-finding mind.
Saddhammā na parihāyatī”ti.  
doesn’t fall away from the true teaching.” "

saddhammassavanaṁ nappamajjati,  
They don’t neglect listening to the true teaching.
saddhammaṁ sotumicchati.  
with a fault-finding mind.
saddhammā parihāyati.  
falls away from the true teaching.
saddhammaṁ sotumicchati.  
without a fault-finding mind.
Saddhammā na parihāyatī”ti.  
doesn’t fall away from the true teaching.”

“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?  
“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”
Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” "

Saddhammo garukātabbo,  
should respect the true teaching,

Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  
In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty,
Katamehi sattahi saddhammehi samannāgato hoti?  
What are the seven good qualities that they have?
Iminā paṭhamena saddhammena samannāgato hoti.  
This is the first good quality they have.
Iminā dutiyena saddhammena samannāgato hoti.  
This is the second good quality they have.
Iminā tatiyena saddhammena samannāgato hoti.  
This is the third good quality they have.
Iminā catutthena saddhammena samannāgato hoti.  
This is the fourth good quality they have.
Iminā pañcamena saddhammena samannāgato hoti.  
This is the fifth good quality they have.
Iminā chaṭṭhena saddhammena samannāgato hoti.  
This is the sixth good quality they have.
Iminā sattamena saddhammena samannāgato hoti.  
This is the seventh good quality they have.
Imehi sattahi saddhammehi samannāgato hoti.  
These are the seven good qualities that they have.
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  
When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty,

eko saddhammaṁ sotukāmo, eko saddhammaṁ na sotukāmo.  
one likes to hear the true teaching, one does not.
Yvāyaṁ puggalo saddhammaṁ na sotukāmo,  
The person who doesn’t like to hear the true teaching
Yvāyaṁ puggalo saddhammaṁ sotukāmo,  
The person who does like to hear the true teaching
Dve puggalā saddhammaṁ sotukāmā— 
Two people like to hear the true teaching:

Asaddhammasutta  
Bad Qualities
“Sattime, bhikkhave, asaddhammā.  
“Mendicants, there are these seven bad qualities.
Ime kho, bhikkhave, satta asaddhammā”ti.  
These are the seven bad qualities.” "

Saddhammasutta  
Good Qualities
“Sattime, bhikkhave, saddhammā.  
“Mendicants, there are these seven good qualities.
Ime kho, bhikkhave, satta saddhammā”ti.  
These are the seven good qualities.”
asaddhammā ca saddhammāti. " 

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

attanāva saddhammaṁ sotukāmo hoti, no paraṁ saddhammassavane samādapeti;  
They like to hear the true teaching, but don’t encourage others to do the same.
attanā ca saddhammaṁ sotukāmo hoti, parañca saddhammassavane samādapeti;  
They like to hear the true teaching and encourage others to do the same.

attanā ca saddhammaṁ sotukāmo hoti, parañca saddhammassavane samādapeti;  
They like to hear the true teaching and encourage others to do the same.

saddhamme suppavedite;  
and the true teaching has been so well proclaimed,
saddhammassa ca desanā;  
and the teaching of the Dhamma;
Kathaṁ vijaññā saddhammaṁ,  
How is the true teaching to be understood
saddhammassa niyāmataṁ;  
certainty regarding the true teaching niyāmataṁ → niyāmitaṁ (cck, sya1ed)
saddhammaṁ aparādhiko;  
an8.29 a failure in the true teaching,
saddhamme suppavedite;  
when the true teaching has been so well proclaimed,

saddhamme suppatiṭṭhito;  
well grounded in the true teaching.

“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya.  
“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years.
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.  
The true teaching will remain only five hundred years.

saddhassa gharamesino;  
of a faithful householder

saddhassa gharamesino;  
of a faithful householder

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

saddhassa gharamesino;  
of a faithful householder

saddhassa gharamesino;  
of a faithful householder

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

“Saddhañce, bhikkhu, bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti, pahīnamevassa taṁ akusalaṁ hoti.  
“Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them.

Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.  
The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.

“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”ti.  
“Tranquility …”
pīti passaddhatthā passaddhānisaṁsā;  
Tranquility is the purpose and benefit of rapture.

Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your body is tranquil you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.  
It’s only natural to feel bliss when your body is tranquil.
pīti passaddhatthā passaddhānisaṁsā;  
Tranquility is the purpose and benefit of rapture.

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. paṇunnapaccekasacco → panuṇṇapaccekasacco (sya-all, pts1ed, mr) "

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?
Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.

Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya— 
For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training.

‘Asaddhammassavanan’tissa vacanīyaṁ.  
You should say: ‘Listening to an untrue teaching.’
Asaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that listening to an untrue teaching is fueled by something, it’s not unfueled.
Ko cāhāro asaddhammassavanassa?  
And what is the fuel for listening to an untrue teaching?
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that faith is fueled by something, it’s not unfueled.
‘Saddhammassavanan’tissa vacanīyaṁ.  
You should say: ‘Listening to the true teaching.’
Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that listening to the true teaching is fueled by something, it’s not unfueled.
Ko cāhāro saddhammassavanassa?  
And what is the fuel for listening to the true teaching?
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.

‘Assaddhammassavanan’tissa vacanīyaṁ.  
You should say: ‘Listening to an untrue teaching.’
Assaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that listening to an untrue teaching is fueled by something, it’s not unfueled.
Ko cāhāro assaddhammassavanassa?  
And what is the fuel for listening to an untrue teaching?
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that faith is fueled by something, it’s not unfueled.
‘Saddhammassavanan’tissa vacanīyaṁ.  
You should say: ‘Listening to the true teaching.’
Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that listening to the true teaching is fueled by something, it’s not unfueled.
Ko cāhāro saddhammassavanassa?  
And what is the fuel for listening to the true teaching?
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti …pe…  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.

“Dasahi, bhikkhave, asaddhammehi samannāgato kāko.  
“Mendicants, a crow has ten bad qualities.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko.  
A crow has these ten bad qualities.
Evamevaṁ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu.  
In the same way, a bad mendicant has these ten bad qualities.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.  
A bad mendicant has these ten bad qualities.” "

“Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā.  
“Mendicants, Jain ascetics have ten bad qualities.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā”ti.  
Jain ascetics have these ten bad qualities.” "

Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or lead the spiritual life dissatisfied, or commit a corrupt offense, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One

Saddhammasutta  
The True Teaching
“Saddhammañca vo, bhikkhave, dhammaṁ desessāmi asaddhammañca.  
“I will teach you what is the true teaching and what is not the true teaching. …
katamo ca, bhikkhave, asaddhammo?  
And what is not the true teaching?
ayaṁ vuccati, bhikkhave, asaddhammo.  
This is called what is not the true teaching.
Katamo ca, bhikkhave, saddhammo?  
And what is the true teaching?
ayaṁ vuccati, bhikkhave, saddhammo”ti.  
This is called the true teaching.” "

Saddhammasutta  
The True Teaching
“Saddhammañca vo, bhikkhave, desessāmi asaddhammañca.  
“I will teach you what is the true teaching and what is not the true teaching. …
katamo ca, bhikkhave, asaddhammo?  
And what is not the true teaching?
ayaṁ vuccati, bhikkhave, asaddhammo.  
This is called what is not the true teaching.
Katamo ca, bhikkhave, saddhammo?  
And what is the true teaching?
ayaṁ vuccati, bhikkhave, saddhammo”ti.  
This is called the true teaching.” "

“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”.  
“Tranquility …”
pīti passaddhatthā passaddhānisaṁsā,  
Tranquility is the purpose and benefit of rapture.

Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:  
When your body is tranquil you need not make a wish:
Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.  
It’s only natural to feel bliss when your body is tranquil.
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.

saddhammassa na vodāyanti,  
They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,  
They overestimate their good qualities.
saddhammassa na vodāyanti,  
They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,  
They overestimate their good qualities.

Saddhasutta  
With Sandha
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ saddhaṁ bhagavā etadavoca:  
Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ājānīyajhāyitaṁ kho, saddha, jhāya;  
“Sandha, meditate like a thoroughbred,
Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati.  
A wild colt, tied up by the feeding trough, meditates: ‘Fodder, fodder!’ baddho → bandho (sya-all, mr)
Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṁ hoti:  
Because it doesn’t occur to the wild colt tied up by the feeding trough:
Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti.  
In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
Evaṁ kho, saddha, purisakhaḷuṅkajhāyitaṁ hoti.  
That’s how a wild colt meditates.
Kathañca, saddha, ājānīyajhāyitaṁ hoti?  
And how does a thoroughbred meditate?
Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati.  
A fine thoroughbred, tied up by the feeding trough, doesn’t meditate: ‘Fodder, fodder!’
Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṁ hoti:  
Because it occurs to the fine thoroughbred tied up by the feeding trough:
Bhadro hi, saddha, assājānīyo yathā iṇaṁ yathā bandhaṁ yathā jāniṁ yathā kaliṁ evaṁ patodassa ajjhoharaṇaṁ samanupassati.  
For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti,  
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:  
When a fine thoroughbred meditates like this, the gods together with Indra, Brahmā, and the Progenitor worship them from afar:
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti.  
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished.
Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe…  
That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world.
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:  
When a fine thoroughbred person meditates like this, the gods together with Indra, Brahmā, and the Progenitor worship them from afar:

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an11.11
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an11.11
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an11.11
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
an11.11
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

“Saddho nāmāyaṁ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṁ pabbajito”ti.  
“Sir, the name of this mendicant is Saddha. He is the son of the layman Sudatta, and has gone forth out of faith from the lay life to homelessness.” sudattassa → saddhassa (bj, sya-all, km, pts1ed) "
yaṁ bhagavā saddhassa saddhāpadānāni bhāseyya.  
Let the Buddha to speak on the outcomes of faith.
Yampi, subhūti, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is ethical, this is an outcome of faith.
Yampi, subhūti, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is learned, this is an outcome of faith.
Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant has good friends, this is an outcome of faith.
Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is easy to admonish, this is an outcome of faith.
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is deft and tireless in a diverse spectrum of duties, this is an outcome of faith.
Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant loves the teachings, this is an outcome of faith.
Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is energetic, this is an outcome of faith.
Yampi, subhūti, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant gets the four absorptions, this is an outcome of faith.
Yampi, subhūti, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant recollects many kinds of past lives, this is an outcome of faith.
Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena …pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant has clairvoyance that is purified and superhuman, this is an outcome of faith.
Yampi, subhūti, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṁ hotī”ti.  
When a mendicant has ended the defilements, this is an outcome of faith.”
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.  
“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.  
The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:  
They tell someone else who lacks faith and confidence:
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:  
But the one lacking faith and confidence would say to them:
api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?  
Wouldn’t someone lacking faith speak like that?”
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:  
They tell someone else who lacks faith and confidence:
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:  
But the one lacking faith and confidence would say to them:
api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?  
Wouldn’t someone lacking faith speak like that?”

tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Ye sotavanto pamuñcantu saddhaṁ;  
Let those with ears to hear commit to faith.

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.  
“Ānanda, a faithful gentleman should go to see these four inspiring places.
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  
Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment with nothing left over!’—that is an inspiring place.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.  
These are the four inspiring places that a faithful gentleman should go to see.

Saddhammo sabbhi rakkhito,  
Guarded by the good, the true teaching

Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu.  
Ever since they excessively threw themselves into immorality,
Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ.  
they started to make buildings to hide their immoral deeds.

aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.  
But the disciples have not been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans.
‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.  
They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we were not educated in its meaning. And the spiritual practice was not fully disclosed and revealed to us; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans.
Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.  
The disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them; its sayings have all been collected; and it has been well proclaimed with its demonstrable basis wherever there are gods and humans.
Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.  
we were educated in its meaning, and the spiritual practice was fully disclosed to us.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.  
who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.  
dn29
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.  
dn29
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.  
dn29
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.  
My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.  
dn29

sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.  
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Satta asaddhammā— 
Seven bad qualities:
Satta saddhammā— 
Seven good qualities:
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.

Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.  
Associating with true persons, listening to the true teaching, and practicing in line with the teaching.
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.  
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Satta asaddhammā— 
Seven bad qualities:
Satta saddhammā— 
Seven good qualities:
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati.  
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.

Yaṁ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ paṭilabhati;  
When a human being gains faith in the teaching and training proclaimed by the Realized One,
Manussabhūto saddhamme,  
As a human being, gain supreme faith
labha saddhaṁ anuttaraṁ.  
in the true teaching.
saddhamme suppavedite.  
in the true teaching so well proclaimed.
Aññepi macce saddhamme,  
establish other colleagues

saddhammā na parihāyati.  
doesn’t decline in the true teaching.

“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.  
“Mendicants, overcome and overwhelmed by three things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.  
Overcome and overwhelmed by these three things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.”

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṁsakā alaṁsamakkhātāro saddhammassa dassanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi;  
“Mendicants, take a mendicant who is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They advise and instruct. They educate, encourage, fire up, and inspire, and can rightly explain the true teaching. Even the sight of those mendicants is very helpful, I say.
Te jotayanti saddhammaṁ,  
They illuminate the true teaching,

Ārādhayanti saddhammaṁ,  
find success in the true teaching,

saddhassa gharamesino;  
who has these four qualities

Tato hiriñca saddhañca,  
a follower of mine would develop

Saddhammapūjāpi nesaṁ tatheva,  
But if they honor their own teachings

Evamevaṁ tvampi pamuñcassu saddhaṁ,  
so too you should commit to faith.

So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi.  
But owing to faith in the teaching and training proclaimed by the Realized One, he undertook ethics, learning, generosity, and wisdom.
So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.  
After undertaking these things, when his body broke up, after death, he was reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati;  
mn7
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
mn7
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.  
An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily. amāyā → amāyāvitā (mr)
Assaddhassa purisapuggalassa saddhā hoti parinibbānāya.  
mn8

Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?” sammādiṭṭhi → sammādiṭṭhī (bj, sya-all)
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  

“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

Ye sotavanto pamuñcantu saddhaṁ;  
Let those with ears to hear commit to faith.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One,

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One

Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.  
Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One

“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  
“Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?  
And how does a noble disciple have seven good qualities?
Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.  
That’s how a noble disciple has seven good qualities.
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ;  
having seven good qualities,

Passaddhassa viditavedassa;  
he’s tranquil, he understands what is known;

Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.  
Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue teaching. saññāpeti → saññapeti (si, sya-all); paññāpeti (mr)
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.  
And on account of that they glorify themselves and put others down.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.  
And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Evamassime → evaṁ’si’me’ (bj, sya-all, km, pts1ed)
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.  
Since there actually is another world, in convincing another that there is another world they are convincing them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.  
And on account of that they don’t glorify themselves or put others down.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.  
And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.  
Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue teaching.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.  
And on account of that they glorify themselves and put others down.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.  
And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.  
Since action actually does have an effect, in convincing another that action is effective they are convincing them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.  
And on account of that they don’t glorify themselves or put others down.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.  
And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.  
Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue teaching.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.  
And on account of that they glorify themselves and put others down.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.  
And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.  
Since there actually is causality, in convincing another that there is causality they are convincing them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.  
And on account of that they don’t glorify themselves or put others down.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.  
And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down.

“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.  
“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants.

Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.  
In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act. kaṇṭakāvāṭampi → kaṇṭakavaṭṭampi (bj, pts1ed); kaṇikavāṭampi (si, mr); kaṇṭakarājimpi (sya-all, km)

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.  
Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.  
Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:  
For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: pariyogāhiya → pariyogāya (bj, cck, pts1ed, mr); pariyogayha (sya1ed, sya2ed, km)
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ.  
For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious. ruḷhanīyaṁ → rumhaniyaṁ (bj, pts1ed)
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:  
For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching:
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
A faithful disciple who is practicing to fathom the Teacher’s instructions can expect one of two results:

Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi;  
When you associate with true persons, you will hear the true teaching.
yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi;  
When you hear the true teaching, you’ll practice in line with the teaching.

Ye sotavanto pamuñcantu saddhaṁ;  
Let those with ears to hear commit to faith.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One,

“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi.  
“First you relied on faith, now you speak of oral tradition.
atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  
Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. dhatānaṁ → dhāritānaṁ (pts1ed, mr) "

Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā;  
His wife, a lady of faith who he married from a family of faith, has passed away.
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.  
And he has taken a new wife who has no faith.”

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One,

Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṁ deti.  
A untrue person has bad qualities, associates with untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person.
Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti?  
And how does an untrue person have bad qualities?
Evaṁ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.  
That’s how an untrue person has bad qualities.
So, bhikkhave, asappuriso evaṁ assaddhammasamannāgato, evaṁ asappurisabhatti, evaṁ asappurisacintī, evaṁ asappurisamantī, evaṁ asappurisavāco, evaṁ asappurisakammanto, evaṁ asappurisadiṭṭhi;  
That untrue person—who has such bad qualities, frequents untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person—
Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti;  
A true person has good qualities, associates with true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person.
Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti?  
And how does a true person have good qualities?
Evaṁ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.  
That’s how a true person has good qualities.
So, bhikkhave, sappuriso evaṁ saddhammasamannāgato, evaṁ sappurisabhatti, evaṁ sappurisacintī, evaṁ sappurisamantī, evaṁ sappurisavāco, evaṁ sappurisakammanto, evaṁ sappurisadiṭṭhi;  
That true person—who has such good qualities, associates with true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person—

Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.

Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ.  
I gained faith in the Realized One,

Passaddhakāyassa sukhino cittaṁ samādhiyati.  
When the body is tranquil and they feel bliss, the mind becomes immersed in samādhi.
Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.
Passaddhakāyassa sukhino cittaṁ samādhiyati.  
mn118
Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
immersion …

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.  
They gain faith in the Realized One

tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti.  
Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated.
So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.  
Because of this they practice absorption dimly, as it were.
Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti.  
Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated.
So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati.  
Because of this they don’t practice absorption dimly, as it were.

Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,

Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,
Sataṁ saddhammamaññāya,  
Understanding the true teaching of the good,

dhīro saddhaṁ nivesaye.  
in the Buddha, the teaching, and the Saṅgha.

“Passaddhakāyo suvimuttacitto,  
“With tranquil body and mind well freed,
saddhammena tathāgatā;  
by means of the true teaching.

Ye sotavanto pamuñcantu saddhaṁ;  
Let those with ears to hear commit to faith.

Sabbe saddhammagaruno,  
respecting the true teaching
Saddhammo garukātabbo,  
should respect the true teaching,

Tameva saddhaṁ brūhehi,  
from the home life to homelessness.

Yathā saddhammassavanaṁ,  
as listening to the true teaching
saddhammassavanaṁ sukhaṁ;  
for it’s nice to listen to the true teaching.
Saddhammassa anaññāya,  
And it’s because we haven’t understood the teaching

saddhassa gharamesino;  
who has these four qualities

So tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi.  
They took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.  
After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi.  
When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.  
After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
Tasmā saddhañca sīlañca,  
So let the wise devote themselves

Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.  
I say that faith has a vital condition.

Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door of the deathless’.” "

Ayaṁ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
Such a mendicant is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door of the deathless’.” "

Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipīti.  
When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door of the deathless’.
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door of the deathless’.” "

Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door of the deathless’.”

Assaddhasaṁsandanasutta  
Faithless Assaddhasaṁsandanasutta → assaddhasuttaṁ (bj); asaddha (pts1ed, pts2ed)

Assaddhamūlakasutta  
Beginning With the Faithless Assaddhamūlakasutta → assaddhamūlakatikapañcakasuttaṁ (bj); asaddhamūlakāpañca (pts1ed, pts2ed) "

sagāthā assaddhasattamaṁ.  
sn14.22
Assaddhamūlakā pañca,  
sn14.22

Saddhammappatirūpakasutta  
The Counterfeit of the True Teaching Saddhammappatirūpakasutta → saddhammapatirūpakasuttaṁ (bj); saddhammapaṭirūpakaṁ (pts1ed, pts2ed)
“Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.  
“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants.
Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.  
The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. saddhammappatirūpakaṁ → saddhammapatirūpakaṁ (bj); saddhammapaṭirūpakaṁ (sya-all, pts1ed, pts2ed) "
Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.  
But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati.  
In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.  
But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti;  
It’s not the elements of earth, water, fire, or air that make the true teaching disappear.
atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti.  
Rather, it’s the foolish people who appear right here that make the true teaching disappear.
na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti.  
sn16.13
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
There are five detrimental things that lead to the decline and disappearance of the true teaching.
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.  
These five detrimental things lead to the decline and disappearance of the true teaching.
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.  
There are five things that lead to the continuation, persistence, and enduring of the true teaching.
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.  
These five things lead to the continuation, persistence, and enduring of the true teaching.”
saddhammappatirūpakanti.  
sn16.13

Sameti nesaṁ saddhammo,  
The true teaching has brought them together,

satta saddhammagocarā;  
their domain is the seven good qualities.

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.  
Still, they have doubts and uncertainties. They’re undecided about the true teaching.
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.  
That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.

Passaddhakāyo sukhaṁ viharati.  
When the body is tranquil, one feels bliss.
Passaddhakāyo sukhaṁ viharati.  
When the body is tranquil, one feels bliss.

Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, they feel bliss.
Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, they feel bliss.
Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, they feel bliss.
Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, they feel bliss.
Passaddhakāyo sukhaṁ vedayati.  
sn42.13
Passaddhakāyo sukhaṁ vedayati.  
sn42.13
Passaddhakāyo sukhaṁ vedayati.  
sn42.13
Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, they feel bliss.

Passaddhakāyassa sukhino cittaṁ samādhiyati.  
When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi.
Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.

Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, one feels bliss. vedayati → vediyati (bj) "
Passaddhakāyo sukhaṁ vedayati.  
When the body is tranquil, one feels bliss.

“ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?  
“What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?  
What is the cause, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?  
‘What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti?  
What is the cause, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?’”
“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.” "

“ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti?  
“What’s the cause, Reverend Ānanda, what’s the reason why the true teaching declines?
Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī”ti?  
And what’s the cause, what’s the reason why the true teaching doesn’t decline?”
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṁ hoti?  
‘What’s the cause, what’s the reason why the true teaching declines?
Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṁ hotī’”ti?  
And what’s the cause, what’s the reason why the true teaching doesn’t decline?’”
“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti.  
“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines.
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline.
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines.
Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hotī”ti.  
And it’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t decline.” "

“ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?  
“What is the cause, Master Gotama, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?
Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?  
And what is the cause, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”
“Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
“Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.  
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.
Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final extinguishment of the Realized One.
Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.  
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final extinguishment of the Realized One.”

Āpaṇasutta  
At Āpaṇa Āpaṇasutta → saddha (pts1ed)
saddhassa hi, bhante, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati—akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
You can expect that a faithful noble disciple will live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ.  
You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— 
You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this:
Saddhassa hi, sāriputta, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati— 
The Buddha then repeated Sāriputta’s answer word for word.
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
sn48.50
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ.  
sn48.50
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— 
sn48.50