‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.   ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’  
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.  
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’  

“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;   “Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out.  
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;  
 
jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca.  
 
Idamassa dukkhasamphassatāya vadāmi.  
This is how they’re unpleasant to touch, I say.  
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
That person is just as unpleasant to touch as jute canvas.  
Idamassa dukkhasamphassatāya vadāmi.  
 
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
 
Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca.  
Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.  
Idamassa sukhasamphassatāya vadāmi.  
This is how they’re pleasant to touch, I say.  
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
That person is just as pleasant to touch as cloth from Kāsi.  

Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.   It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.  
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.  
It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti.   It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… samphappalāpī hoti.   It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.  
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… samphappalāpā paṭivirato hoti.  
It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.   It’s when someone doesn’t use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.   It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.   It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical.  

Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso.   It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch.  

Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti …pe….   They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense. …  
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti …pe….  
They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense. …  
Pharusā samphappalāpo ca,  
 

samphañca bahu bhāsati;   speaks a lot of nonsense.  

Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ;   It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins.  
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
And the wife is also … unethical, of bad character …  
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ.  
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.  
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ;  
It’s when the husband … is ethical, of good character …  

Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti—  They use speech that’s false, divisive, harsh, or nonsensical.  
Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti— 
They don’t use speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—  Speech that’s false, divisive, harsh, or nonsensical.  

‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti.   ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’  

Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.   It’s when a mendicant cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
It’s when a mendicant endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.   It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.  
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti.  
 
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti.  
It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.  
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti.  
 

Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti.   It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—  Speech that’s false, divisive, harsh, or nonsensical.  

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.   It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.  

Samphappalāpasutta   Talking Nonsense  
…pe… Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati—imehi …pe….  
“… They themselves talk nonsense …  
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….  
… They themselves don’t talk nonsense …” 

Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → … siriṁsapa … (bj, sya-all, km, pts1ed) 

Musā bhaṇati, pisuṇaṁ bhaṇati, pharusaṁ bhaṇati, samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.   They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
Na musā bhaṇati, na pisuṇaṁ bhaṇati, na pharusaṁ bhaṇati, na samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ’.   ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’  
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsa … siriṁsapasamphassānaṁ (bj, sya-all, km pī)  
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.  
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’  
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, luddho ca, pagabbho ca.   They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and rude.  
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti → musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, (si, sya-all, pts1ed) evaṁ 

Cakkhusamphasse …pe…   eye contact …  
sotasamphasse …  
ear contact …  
ghānasamphasse …  
nose contact …  
jivhāsamphasse …  
tongue contact …  
kāyasamphasse …  
body contact …  
manosamphasse …pe….  
mind contact …  
Cakkhusamphassajāya vedanāya …pe…  
feeling born of eye contact …  
sotasamphassajāya vedanāya …  
feeling born of ear contact …  
ghānasamphassajāya vedanāya …  
feeling born of nose contact …  
jivhāsamphassajāya vedanāya …  
feeling born of tongue contact …  
kāyasamphassajāya vedanāya …  
feeling born of body contact …  
manosamphassajāya vedanāya …pe….  
feeling born of mind contact …  

Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattaniko.   Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.  
Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṁvattaniko hoti.  
The minimum result it leads to for a human being is that no-one takes what you say seriously.  

appaḍaṁsamakasavātātapasarīsapasamphassaṁ;   There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles.  
appaḍaṁsamakasavātātapasarīsapasamphassaṁ → appaḍaṁsa … siriṁsapasamphassaṁ (bj, sya-all, pts1ed) 

sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti.   Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you.  
na sītaṁ na uṇhaṁ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti.  
No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don’t get together and annoy you.  

Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṁ sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.   A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

… ‘Samphappalāpassa kho pāpako vipāko—  … ‘Talking nonsense has a bad result  
So iti paṭisaṅkhāya samphappalāpaṁ pajahati;  
Reflecting like this, they give up talking nonsense,  
samphappalāpā paccorohati.  
they descend from talking nonsense.  

… ‘Samphappalāpassa kho pāpako vipāko …pe…   … ‘Talking nonsense has a bad result …’ …  
samphappalāpā paccorohati.  
they descend from talking nonsense.  

Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ.   Talking nonsense is the near shore, and avoiding talking nonsense is the far shore.  

Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ.   Talking nonsense is the near shore, and avoiding talking nonsense is the far shore.  

Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—  Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.  
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi— 
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

Samphappalāpo, āvuso, adhammo;   Talking nonsense is a bad principle.  
samphappalāpā veramaṇī dhammo;  
Avoiding talking nonsense is a good principle.  
ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho;  
And the many bad, unskillful qualities produced by talking nonsense are bad results.  
samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.  
And the many skillful qualities fully developed because of avoiding talking nonsense are good results.  

samphappalāpo, bhikkhave, adhammo;   Talking nonsense is a bad principle.  
samphappalāpā veramaṇī dhammo …  
Avoiding talking nonsense is a good principle. …  

Samphappalāpampāhaṁ, bhikkhave, tividhaṁ vadāmi—  I say that talking nonsense is threefold:  

Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṁ hoti.   Avoiding talking nonsense bypasses talking nonsense.  

Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.   They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.  
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī;  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training.  

“Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti.   “Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti.  
Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view.  
Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti;  
Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
Yaṁ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati.  
Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants.  

Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—  Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.  
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi— 
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti—  They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— 
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— 
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  

Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.   They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.  
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

samphappalāpī hoti …   They indulge in talking nonsense. …  
samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti …  
They give up talking nonsense. …  

samphappalāpī hoti …   She indulges in talking nonsense. …  
samphappalāpā paṭivirato hoti …  
She doesn’t indulge in talking nonsense. …  

samphappalāpinī hoti …    
samphappalāpā paṭiviratā hoti …  
 

samphappalāpī hoti …   indulges in talking nonsense …  
samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti …  
talking nonsense …  

Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.   They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.  
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti—  They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— 
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.  

attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti;    
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti;  
 

attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti;    
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti;  
 

attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati;    
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati;  
 

Cakkhusamphasse…   “… eye contact …  
sotasamphasse…  
ear contact …  
ghānasamphasse…  
nose contact …  
jivhāsamphasse…  
tongue contact …  
kāyasamphasse…  
body contact …  
manosamphasse… 
mind contact. …” 

Cakkhusamphassajāya vedanāya…   “… feeling born of eye contact …  
sotasamphassajāya vedanāya…  
feeling born of ear contact …  
ghānasamphassajāya vedanāya…  
feeling born of nose contact …  
jivhāsamphassajāya vedanāya…  
feeling born of tongue contact …  
kāyasamphassajāya vedanāya…  
feeling born of body contact …  
manosamphassajāya vedanāya… 
feeling born of mind contact … 

Dukkhanti jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ nerayikaṁ dukkhaṁ tiracchānayonikaṁ dukkhaṁ pettivisayikaṁ dukkhaṁ mānusikaṁ dukkhaṁ gabbhokkantimūlakaṁ dukkhaṁ gabbhaṭṭhitimūlakaṁ dukkhaṁ gabbhavuṭṭhānamūlakaṁ dukkhaṁ jātassūpanibandhakaṁ dukkhaṁ jātassa parādheyyakaṁ dukkhaṁ attūpakkamaṁ dukkhaṁ parūpakkamaṁ dukkhaṁ saṅkhāradukkhaṁ vipariṇāmadukkhaṁ cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassaṁ dukkhaṁ mātumaraṇaṁ dukkhaṁ pitumaraṇaṁ dukkhaṁ bhātumaraṇaṁ dukkhaṁ bhaginimaraṇaṁ dukkhaṁ puttamaraṇaṁ dukkhaṁ dhītumaraṇaṁ dukkhaṁ ñātibyasanaṁ dukkhaṁ rogabyasanaṁ dukkhaṁ bhogabyasanaṁ dukkhaṁ sīlabyasanaṁ dukkhaṁ diṭṭhibyasanaṁ dukkhaṁ yesaṁ dhammānaṁ ādito samudāgamanaṁ paññāyati.  

Dukkhāti jātidukkhaṁ, jarādukkhaṁ, byādhidukkhaṁ, maraṇadukkhaṁ, sokaparidevadukkhadomanassupāyāsadukkhaṁ, nerayikaṁ dukkhaṁ, tiracchānayonikaṁ dukkhaṁ, pettivisayikaṁ dukkhaṁ, mānusikaṁ dukkhaṁ, gabbhokkantimūlakaṁ dukkhaṁ, gabbhaṭṭhitimūlakaṁ dukkhaṁ, gabbhavuṭṭhānamūlakaṁ dukkhaṁ, jātassūpanibandhakaṁ dukkhaṁ, jātassa parādheyyakaṁ dukkhaṁ, attūpakkamaṁ dukkhaṁ, parūpakkamaṁ dukkhaṁ, dukkhadukkhaṁ, saṅkhāradukkhaṁ, vipariṇāmadukkhaṁ, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassaṁ dukkhaṁ, mātumaraṇaṁ dukkhaṁ, pitumaraṇaṁ dukkhaṁ, bhātumaraṇaṁ dukkhaṁ, bhaginimaraṇaṁ dukkhaṁ, puttamaraṇaṁ dukkhaṁ, dhītumaraṇaṁ dukkhaṁ, ñātibyasanaṁ dukkhaṁ, rogabyasanaṁ dukkhaṁ, bhogabyasanaṁ dukkhaṁ, sīlabyasanaṁ dukkhaṁ, diṭṭhibyasanaṁ dukkhaṁ;  

cakkhuviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, sotaviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ;   cakkhusamphassajā vedanā loke piyarūpaṁ sātarūpaṁ … sotasamphassajā vedanā … ghānasamphassajā vedanā … jivhāsamphassajā vedanā … kāyasamphassajā vedanā … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ;  

Domanassāti yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, cetosamphassajā asātā dukkhā vedanā.   “kato me samphappalāpo, akatā me samphappalāpā veramaṇī”ti …pe…  

Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati;   mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati; yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati.  
cakkhusamphasso suñño …  
manosamphasso suñño …  
cakkhusamphassajā vedanā suññā …  
manosamphassajā vedanā suññā …  
cakkhusamphasso suñño …  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā.  
manosamphasso suñño …  
yampidaṁ suññaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā.  

ḍaṁsamakasavātātapasarīsapasamphassehi ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti— 

ḍaṁsamakasavātātapasarīsapasamphassena dukkhena …  

Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā.   tacasāraṁva samphalan”ti.  
samphalan”ti → saphalanti (mr)  
Tattha bahuṁ samphappalāpaṁ palapati;  
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi samphassamāno khuppipāsāya mīyamāno;  
issatthena → issaṭṭhena (sya-all); issattena (mr) | samphassamāno → rissamāno (bj, sya-all mn13:5 [Mahādukkhakkhandhasutta])  
Visame niviṭṭhanti visame kāyakamme niviṭṭhaṁ, visame vacīkamme niviṭṭhaṁ, visame manokamme niviṭṭhaṁ, visame pāṇātipāte niviṭṭhaṁ, visame adinnādāne niviṭṭhaṁ, visame kāmesumicchācāre niviṭṭhaṁ, visame musāvāde niviṭṭhaṁ, visamāya pisuṇāya vācāya niviṭṭhaṁ, visamāya pharusāya vācāya niviṭṭhaṁ, visame samphappalāpe niviṭṭhaṁ, visamāya abhijjhāya niviṭṭhaṁ, visame byāpāde niviṭṭhaṁ, visamāya micchādiṭṭhiyā niviṭṭhaṁ, visamesu saṅkhāresu niviṭṭhaṁ visamesu pañcasu kāmaguṇesu niviṭṭhaṁ, visamesu pañcasu nīvaraṇesu niviṭṭhaṁ viniviṭṭhaṁ sattaṁ allīnaṁ upagataṁ ajjhositaṁ adhimuttanti— 
Tattha bahuṁ samphappalāpaṁ palapati, seyyathidaṁ— 
asucinā samphappalāpena samannāgatā …  

‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—  „Отказываясь от легкомысленной болтовни, избегая легкомысленной болтовни, отшельник Готама говорит вовремя, говорит о действительно происшедшем, говорит с пользой, говорит об истине, говорит о должном поведении, своевременно ведет достопамятную речь, обоснованную, соразмерную, несущую пользу“ —  
‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отказываясь от легкомысленной болтовни, избегая легкомысленной болтовни, он говорит вовремя, говорит о действительно происшедшем, говорит с пользой, говорит об истине, говорит о должном поведении, своевременно ведет достопамятную речь, обоснованную, соразмерную, несущую пользу.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

samphappalāpinopi samphappalāpā paṭiviratāpi …   ведущие легкомысленную болтовню и отказывающиеся вести легкомысленную болтовню …  
talk nonsense …  

cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?   ощущение, вызванное соприкосновением зрения, ощущение, вызванное соприкосновением слуха, ощущение, вызванное соприкосновением обоняния, ощущение, вызванное соприкосновением чувства вкуса, ощущение, вызванное соприкосновением осязания, ощущение, вызванное соприкосновением рассудка - при повсеместном отсутствии соприкосновения возможно ли будет обнаружить жажду'?  
That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”  
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?  
соприкосновение зрения, соприкосновение слуха, соприкосновение обоняния, соприкосновение чувства вкуса, соприкосновение осязания, соприкосновение рассудка - при повсеместном отсутствии соприкосновения возможно ли будет обнаружить ощущение'?  
That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”  
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?  
Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения в материальном теле'?  
Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”  
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?  
Если бы те качества, черты, признаки и указатели, посредством которых есть описание материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение воздействия в умственном теле'?  
“Suppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?”  
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?  
'Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела и материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения и соприкосновение воздействия'?  
“Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?”  

Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā.   И прикосновение к телу этой женщины-сокровища, Ананда, было таково, каково [прикосновение] к вате или хлопку.  
And her touch was like a tuft of cotton-wool or kapok.  

Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,   Любая, монахи, телесная боль, телесный дискомфорт, боль и дискомфорт чувствуемый от затронутости осязанием,  
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.  
Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,  
Любая, монахи, ментальная боль, ментальный дискомфорт, боль и дискомфорт чувствуемый от затронутости мышлением,  
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact.  
Cakkhusamphasso loke …  
Соприкосновение зрения …  
Eye contact …  
sotasamphasso loke …  
соприкосновение слуха …  
ear contact …  
ghānasamphasso loke …  
соприкосновение обоняния …  
nose contact …  
jivhāsamphasso loke …  
соприкосновение чувства вкуса …  
tongue contact …  
kāyasamphasso loke …  
соприкосновение осязания …  
body contact …  
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
соприкосновение рассудка в мире приятно и мило, здесь эта возникающая жажда возникает и здесь обитающая обитает.  
mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.  
Cakkhusamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением зрения …  
Feeling born of eye contact …  
sotasamphassajā vedanā loke …  
ощущение, рожденное соприкосновением слуха …  
feeling born of ear contact …  
ghānasamphassajā vedanā loke …  
ощущение, рожденное соприкосновением обоняния …  
feeling born of nose contact …  
jivhāsamphassajā vedanā loke …  
ощущение, рожденное соприкосновением чувства вкуса …  
feeling born of tongue contact …  
kāyasamphassajā vedanā loke …  
ощущение, рожденное соприкосновением осязания …  
feeling born of body contact …  
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.  
ощущение, рожденное соприкосновением рассудка в мире приятно и мило, здесь эта возникающая жажда возникает и здесь обитающая обитает.  
feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.  
Cakkhusamphasso loke …  
Соприкосновение зрения …  
 
sotasamphasso loke …  
Соприкосновение слуха …  
 
ghānasamphasso loke …  
Соприкосновение обоняния …  
 
jivhāsamphasso loke …  
Соприкосновение чувства вкуса …  
 
kāyasamphasso loke …  
Соприкосновение осязания …  
 
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
Соприкосновение рассудка в мире приятно и мило: здесь эта отбрасываемая жажда отбрасывается, и здесь прекращаемая прекращается.  
 
Cakkhusamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением зрения …  
 
sotasamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением слуха …  
 
ghānasamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением обоняния …  
 
jivhāsamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением чувства вкуса …  
 
kāyasamphassajā vedanā loke …  
Ощущение, рожденное соприкосновением осязания …  
 
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.  
Ощущение, рожденное соприкосновением рассудка в мире приятно и мило: здесь эта отбрасываемая жажда отбрасывается, и здесь прекращаемая прекращается.  
 
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.  
Отвергающее ложное утверложное, отвергающее клеветнические высказывания, отвергающее жёсткие высказывания, отвергающее пустую болтовню.  
The refraining from lying, divisive speech, harsh speech, and talking nonsense.  

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.   «Вот, почтенный Кассапа, у меня есть друзья, приближенные кровные родичи, которые уничтожали живое, брали то, что [им] не дано, предавались недостойным чувственным удовольствиям, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, были алчны, злонамеренны в мыслях, наделены ложными воззрениями.  
“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  
‘Те, которые уничтожают живое, берут то, что [им] не дано, предаются недостойным чувственным удовольствиям, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, алчны, злонамеренны в мыслях, наделены ложными воззрениями, — [все] они с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней’.  
“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”  
Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.  
А вы, досточтимые, уничтожали живое, брали то, что [вам] не дано, предавались недостойным чувственным удовольствиям, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, были алчны, злонамеренны в мыслях, наделены ложными воззрениями.  
You do all these things.  
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu:  
Так неужели твои друзья, приближенные, кровные родичи, которые уничтожали живое, брали то, что [им] не дано, предавались недостойным чувственным удовольствиям, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, были алчны, злонамеренны в мыслях, наделены ложными воззрениями и с распадом тела после смерти вновь родились в бедствии, несчастье, страдании, преисподней, — получат [согласие] от стражей преисподней [на такую просьбу]:  
What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying,  
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.  
«Вот, почтенный Кассапа, у меня есть друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями.  
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.  
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.  
‘Те, которые избегают уничтожать живое, избегают брать то, что [им] не дано, избегают недостойных чувственных удовольствий, избегают лживой речи, избегают клеветнической речи, избегают грубой речи, избегают легкомысленной болтовни, не алчны, не злонамеренны в мыслях, наделены истинными воззрениями, — [все] они с распадом тела после смерти вновь рождаются в счастливом небесном мире’.  
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”  
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.  
А вы, досточтимые, избегали уничтожать живое, избегали брать то, что [вам] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями.  
You do all these things.  
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti:  
Как же смогут твои друзья, приближенные, кровные родичи, которые избегали уничтожать живое, избегали брать то, что [им] не дано, избегали недостойных чувственных удовольствий, избегали лживой речи, избегали клеветнической речи, избегали грубой речи, избегали легкомысленной болтовни, были не алчны, не злонамеренны в мыслях, наделены истинными воззрениями и с распадом тела после смерти вновь родились в счастливом небесном мире, — явиться и передать [тебе]:  
What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that  

pharusāvācā samphappalāpo ca.   грубая речь и легкомысленная болтовня.  
harsh speech and talking nonsense.  
Kāmesumicchācāre vepullaṁ gate dve dhammā vepullamagamaṁsu, pharusā vācā samphappalāpo ca.  
С возрастанием неправедного поведения в области чувственного возросли два обычая: грубая речь и легкомысленная болтовня.  
harsh speech and talking nonsense,  
samphappalāpā virameyyāma …  
воздержимся от легкомысленной болтовни …  
and talking nonsense.  

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.   И некоторым кшатриям, Васеттха, свойственно здесь убивать живое, брать то, что не дано, предаваться неправедному поведению в области чувственного, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, алчности, злонамеренности, неправедным воззрениям.  
Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view.  
suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.  
и некоторым шудрам, Васеттха, свойственно здесь убивать живое, брать то, что не дано, предаваться неправедному поведению в области чувственного, лживой речи, клеветнической речи, грубой речи, легкомысленной болтовне, алчности, злонамеренности, неправедным воззрениям.  
and menials.  
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.  
И некоторым кшатриям, Васеттха, свойственно здесь отказываться от убийства живого, отказываться брать то, что не дано, отказываться от неправедного поведения в области чувственного, отказываться от лживой речи, отказываться от клеветнической речи, отказываться от грубой речи, отказываться от легкомысленной болтовни, быть неалчным, незлонамеренным, иметь праведные воззрения.  
But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view.  

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.   чтобы вы защищались от холода, защищались от жары, защищались от прикосновения оводов, москитов, змей, от ветра и зноя, и прикрывали набедренную повязку.  
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.  
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.  
чтобы вы защищались от холода, защищались от жары, защищались от прикосновения оводов, москитов, змей, от ветра и зноя, чтобы избегали опасностей в [разные] времена года и наслаждались уединением.  
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.  

samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā ahosi kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   отказывался от легкомысленной болтовни, избегал легкомысленной болтовни, говорил вовремя, говорил о действительно происшедшем, говорил с пользой, говорил об истине, говорил о должном поведении, своевременно вел достопамятную речь, обоснованную, соразмерную, несущую пользу.  
He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial.  
“Na samphappalāpaṁ na muddhataṁ,  
«Он не произносил ни легкомысленной болтовни, ни глупостей,  
“Neither nonsensical nor silly,  
samphappalāpaṁ na muddhataṁ → na samphappalāpaṁ na vuccaddhatanti (sya-all); samphappalāpaṁ na abuddhatanti (mr)  

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.   лживая речь, клеветническая речь, грубая речь, легкомысленная болтовня.  
speech that’s false, divisive, harsh, or nonsensical.  
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.  
воздержание от лживой речи, воздержание от клеветнической речи, воздержание от грубой речи, воздержание от легкомысленной болтовни.  
refraining from speech that’s false, divisive, harsh, or nonsensical.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.  
соприкосновение с глазом, соприкосновение с ухом, соприкосновение с носом, соприкосновение с языком, соприкосновение с телом, соприкосновение с разумом. 
contact through the eye, ear, nose, tongue, body, and mind.  
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.  
ощущение, рожденное соприкосновением с глазом; ощущение, рожденное соприкосновением с ухом; ощущение, рожденное соприкосновением с носом; ощущение, рожденное соприкосновением с языком; ощущение, рожденное соприкосновением с телом; ощущение, рожденное соприкосновением с разумом. 
feeling born of contact through the eye, ear, nose, tongue, body, and mind.  
pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.  
убийство живых существ, кража, невоздержанность в сфере чувственных наслаждений, ложь, клевета, грубость, пустословие, жадность, злоба, неверные взгляды. 
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.  
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.  
воздержание от убийства живых существ, воздержание от кражи, воздержание от невоздержанности в сфере чувственных наслаждений, воздержание от лжи, воздержание от клеветы, воздержание от грубости, воздержание от пустословия, отсутствие жадности, отсутствие злобы, истинные взгляды. 
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.   уничтожение живого, присвоение того, что не дано, неправедное поведение в области чувственного, лживая речь, клеветническая речь, грубая речь, легкомысленная болтовня, алчность, злонамеренность, ложные воззрения.  
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.  
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.  
воздержание от уничтожения живого, воздержание от присвоения того, что не дано, воздержание от неправедного поведения в области чувственного, воздержание от лживой речи, воздержание от клеветнической речи, воздержание от грубой речи, воздержание от легкомысленной болтовни, отсутствие алчности, незлобивость, истинные воззрения.  
refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  

tacasāraṁva samphalan”ti.   as a reed is destroyed by its own fruit.”  

Samphassatā sabbagattaṁ phareti;   Samphassatā → sampassa taṁ (bj, pts-vp-pli1)  

Samphaṁ giraṁ na bhāseyya,  

“Cakkhusmiñca kho, mahārāja, sati rūpesu ca cakkhuviññāṇaṁ hoti, cakkhuviññāṇe sati cakkhusamphasso hoti, cakkhusamphasse sati vedanā hoti, vedanāya sati taṇhā hoti, taṇhāya sati upādānaṁ hoti, upādāne sati bhavo hoti, bhave sati jāti hoti, jātiyā sati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti.   Cakkhusmiñca kho, mahārāja, asati rūpesu ca asati cakkhuviññāṇaṁ na hoti, cakkhuviññāṇe asati cakkhusamphasso na hoti, cakkhusamphasse asati vedanā na hoti, vedanāya asati taṇhā na hoti, taṇhāya asati upādānaṁ na hoti, upādāne asati bhavo na hoti, bhave asati jāti na hoti, jātiyā asati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā na honti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.  

Yadi thaṇḍilaseyyāya dhātusamatā bhavati, kiṁ sukhasamphassamahatimahāsirisayanapariyesanena?  

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.   просто для того, чтобы защититься от холода, защититься от жары, защититься от контактов с мухами, комарами, солнцем, ветром и ползучими тварями; а также, чтобы скрыть интимные части [тела].  
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’  
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.  
просто для того, чтобы защититься от холода, защититься от жары, защититься от контактов с мухами, комарами, солнцем, ветром и ползучими тварями; а также чтобы скрыться от непогоды и радоваться затворничеству.  
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’  
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.  
Вот монах, мудро осмысливая, терпит холод, жару, голод и жажду, контакты с мухами, комарами, ветром и солнцем и ползучими тварями. Он терпит грубые и неприветливые слова и возникшие телесные чувствования – болезненные, мучительные, острые, пронзающие, неприятные, терзающие, угрожающие жизни.  
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.   «Другие будут сплетничать. Мы не будем сплетничать» – вот как следует практиковать стирание.  
‘Others will talk nonsense, but here we will not talk nonsense.’  
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya.  
Точно также: тот, кто жесток, имеет не-жестокость, посредством которой он мог бы избежать [жестокости]. Тот, кто убивает живых существ, имеет воздержание от убийства живых существ, посредством которого он мог бы избежать [убийства]. …  
In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. …  
Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya.  
 
 

Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—  Убийство живых существ – это неблагое. Взятие того, что не было дано – это неблагое. Неблагое поведение в чувственных удовольствиях – это неблагое. Ложь – это неблагое. Злонамеренная речь – это неблагое. Грубая речь – это неблагое. Пустословие – это неблагое. Алчность – это неблагое. Недоброжелательность – это неблагое. Неправильные воззрения – это неблагое. ",  
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view.  
Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ— 
Воздержание от убийства – это благое. Воздержание от взятия того, что не было дано – это благое. Воздержание от неблагого поведения в чувственных удовольствиях – это благое. Воздержание от лжи – это благое, воздержание от злонамеренной речи – это благое. Воздержание от грубой речи – это благое. Воздержание от пустословия – это благое. Отсутствие алчности – это благое. Не-недоброжелательность – это благое. Правильные воззрения – это благое. ",  
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.  
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.  
чувство, рождённое контактом глаза; чувство, рождённое контактом уха; чувство, рождённое контактом носа; чувство, рождённое контактом языка; чувство, рождённое контактом тела; чувство, рождённое контактом ума. ",  
Feeling born of contact through the eye, ear, nose, tongue, body, and mind.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.  
контакт глаза; контакт уха;контакт носа; контакт языка; контакт тела; контакт ума. ",  
Contact through the eye, ear, nose, tongue, body, and mind.  

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;   ему приходится сталкиваться с холодом, приходится сталкиваться с жарой, ему вредят соприкосновения с мухами, с комарами, с ветром, с солнцем, с ползучими тварями. Ему грозит смерть от голода и жажды.  
But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.  
rissamāno → īrayamāno (mr); samphassamāno (…)  

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;   ему приходится сталкиваться с холодом, приходится сталкиваться с жарой, ему вредят соприкосновения с мухами, с комарами, с ветром, с солнцем, с ползучими тварями. Ему грозит смерть от голода и жажды.  
But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отбрасывая пустую болтовню, он воздерживается от пустой болтовни. Он говорит в нужный момент, говорит действительное, говорит благое, говорит о Дхамме и Винае. В нужный момент он говорит ценные слова, разумные, сдержанные, полезные.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.   «Болезненное [умственное] чувство, рождённое контактом уха, возникло во мне.  
‘This painful feeling born of ear contact has arisen in me.  
pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.  
контактами кулаков, камней, палок, ножей –  
striking them with fists, stones, sticks, and swords.  
‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.  
Это [моё] тело имеет такую природу, что подвергается контактам от кулаков, камней, палок, ножей.  
‘This body is such that fists, stones, sticks, and swords strike it.  
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.  
И пусть теперь тело подвергается контакту [от ударов] кулаков, камней, палок, ножей, ведь [так мною] практикуется это учение будд».  
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’  
So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.  
«Болезненное [умственное] чувство, рождённое контактом уха, возникло во мне.  
‘This painful feeling born of ear contact has arisen in me.  
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.  
И если другие нападают на монаха нежеланными, нежелательными, неприятными способами – контактами кулаков, камней, палок, ножей –  
Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.  
So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.  
то монах понимает так: «Это [моё] тело имеет такую природу, что подвергается контактам от кулаков, камней, палок, ножей.  
They understand: ‘This body is such that fists, stones, sticks, and swords strike it.  
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.  
И пусть теперь тело подвергается контакту [от ударов] кулаков, камней, палок, ножей, ведь [так мною] практикуется это учение будд».  
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отбрасывая пустую болтовню, он воздерживается от пустой болтовни. Он говорит в нужный момент, говорит действительное, говорит благое, говорит о Дхамме и Винае. В нужный момент он говорит ценные слова, разумные, сдержанные, полезные.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.   Он болтун. Он говорит в неподходящий момент, говорит недействительное, говорит бесполезное, говорит противоположное Дхамме и Винае.  Это не имеет никакого отношения к преподаванию или тренингу. В неподходящий момент он говорит слова, которые ничего не стоят, неразумные, чрезмерные, не несут пользы.  
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.  
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
Отбрасывая болтовню, он воздерживается от болтовни. Он говорит в нужный момент, говорит действительное, полезное, говорит о Дхамме, о Винае. В должный момент он говорит ценные слова, разумные, лаконичные, полезные.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Samphappalāpī kho pana hoti. Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ.    
 
Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
 
 

Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti.   Приятно прикосновение нежной, мягкой и ласковой руки этой женщины-странницы!» Таким образом, они проглатывают чувственные удовольствия, и, сделав так,  
Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures.  
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti.  
Приятно прикосновение этого нежного, мягкого и ласкового усика ползучего растения малувы!»   
Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’  
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.  
 
 

sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;    
 
sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;  
 
 
sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
 
 
sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;  
 
 

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отбрасывая болтовню, он воздерживается от болтовни. Он говорит в нужный момент, говорит действительное, полезное, говорит о Дхамме, о Винае. В должный момент он говорит ценные слова, разумные, сдержанные, полезные.  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

samphappalāpo kho, vaccha, akusalaṁ, samphappalāpā veramaṇī kusalaṁ;   ",  
 

Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.   Потому что этот огонь воистину болезненный для прикосновения, горячий, обжигающий». ",  
Because that fire is really painful to touch, fiercely burning and scorching.”  
idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?  
Только теперь этот огонь стал болезненным для прикосновения, горячим, обжигающим, или же прежде он тоже был огнём, который болезненный для прикосновения, горячий, обжигающий?» ",  
Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”  
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.  
«Господин Готама, этот огонь и сейчас болезненный для прикосновения, горячий, обжигающий, и прежде также этот огонь был огнём, который болезненный для прикосновения, горячий, обжигающий. ",  
“That fire is painful now and it was also painful previously.  
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.  
Когда тот человек был прокажённым с язвами и волдырями на членах своего тела, пожираемым червями, расчёсывающим коросты на ранах своими ногтями, его способности [органов чувств] были повреждены. Поэтому, несмотря на то, что огонь в действительности был болезненным для прикосновения, он ошибочно воспринимал его приятным». ",  
That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”  
“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.  
«Точно так же, Магандия, в прошлом чувственные удовольствия были болезненными для прикосновения, горячими, обжигающими. ",  
“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.  
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.  
Но те существа, которые не лишены жажды к чувственным удовольствиям, которые пожираемы жаждой к чувственным удовольствиям, которые горят взбудораженностью к чувственным удовольствиям, имеют повреждённые способности [органов чувств]. Так, хотя чувственные удовольствия в действительности болезненные для прикосновения, горячие, обжигающие, они ошибочно воспринимают их приятными. ",  
These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.  

idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā?   Представь, как если бы человек из [варны] знати убивал бы живых существ, брал то, что не дано, пускался в неблагое поведение в чувственных удовольствиях, лгал, говорил злонамеренно, говорил грубо, пустословил, был бы алчным, имел недоброжелательный ум, придерживался неправильных воззрений. С распадом тела, после смерти, он переродился бы в состоянии лишений, в несчастливом уделе, в погибели, даже в аду, или же нет, ",  
Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not?  
“Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.  
«Если бы человек [из варны] знати был таков, господин Каччана, он бы переродился в состоянии лишений… в аду. ",  
“Such an aristocrat would be reborn in a bad place.  
idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā?  
Представь, как если бы человек из [варны] знати воздерживался бы от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… был бы неалчным, имел бы ум без недоброжелательности, придерживался бы правильных воззрений. С распадом тела, после смерти, он бы переродился в счастливом уделе, даже в небесном мире, ",  
Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?  
“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.  
«Если бы человек [из варны] знати был таков, господин Каччана, он бы переродился в счастливом уделе, даже в небесном мире. ",  
“Such an aristocrat would be reborn in a good place.  

khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo?   Представь, как если бы человек из [варны] знати убивал живых существ, брал то, что не дано, пускался в неблагое поведение в чувственных удовольствиях, лгал, говорил злонамеренно, говорил грубо, пустословил, был бы алчным, имел недоброжелательный ум, придерживался неправильных воззрений. С распадом тела, после смерти, он переродился бы в состоянии лишений, в несчастливом уделе, в погибели, даже в аду. Случилось бы такое только с аристократом, а не с брахманом? ",  
Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view. When their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell. Would this happen only to an aristocrat, and not to a brahmin?  
suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti?  
слуга убивал бы живых существ… переродился бы в состоянии лишений, в несчастливом уделе, в погибели, даже в аду. Случилось бы такое только с торговцем и слугой, а не с брахманом? ",  
or a menial were to act in the same way. Would that result befall only a peasant or a menial, and not to a brahmin?”  
Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.  
«Нет, господин Готама. Будь то человек из [варны] знати, или брахман, или торговец, или слуга ",  
If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.  
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyun”ti.  
– каждый из этих четырёх варн, кто убивает живых существ… придерживается неправильных воззрений с распадом тела, после смерти, переродился бы в состоянии лишений, в несчастливом уделе, в погибели, даже в аду». ",  
For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view, then, when their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell.”  
brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti?  
Представь, как если бы брахман воздерживался от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи, от злонамеренной речи, от грубой речи, от пустословия, был неалчным, имел ум без недоброжелательности, придерживался правильных воззрений. С распадом тела, после смерти, только лишь он бы переродился в счастливом уделе, даже в небесном мире – а не знатный, торговец или слуга?» ",  
Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to an brahmin, and not to an aristocrat, a peasant, or a menial?”  
Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.  
«Нет, господин Готама. Будь то человек из [варны] знати, или брахман, или торговец, или слуга ",  
If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.  
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun”ti.  
Каждый из этих четырёх варн, кто воздерживается от убийства живых существ… придерживается правильных воззрений с распадом тела, после смерти, переродился бы в счастливом уделе, даже в небесном мире». ",  
For if any of the four classes were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view, then, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm.”  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отбрасывая болтовню, он воздерживается от болтовни. Он говорит в нужный момент, говорит действительное, полезное, говорит о Дхамме, о Винае. В должный момент он говорит ценные слова, разумные, сдержанные, полезные. ",  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.   Ведь, брахман, человек из аристократической семьи может убивать живых существ, брать то, что не дано, пускаться в неблагое поведение в чувственных удовольствиях, лгать, говорить злонамеренно, говорить грубо, пустословить, быть алчным, иметь недоброжелательный ум, придерживаться неправильных воззрений. ",  
For some people from eminent families kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.  
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.  
Но также, брахман, человек из аристократической семьи может воздерживаться от убийства живых существ, от взятия того, что не было дано, от неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, ",  
But some people from eminent families also refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view.  
Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.  
Если, брахман, кто-либо из клана знати оставляет жизнь домохозяйскую ради жизни бездомной, и, после встречи с Дхаммой и Винаей, что были провозглашены Татхагатой, он воздерживается от убийства живых существ, взятия того, что не дано, неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, то он является тем, кто исполняет истинный путь, благую Дхамму. ",  
Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.  
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.  
или рабочих оставляет жизнь домохозяйскую ради жизни бездомной и, после встречи с Дхаммой и Винаей, что были провозглашены Татхагатой, он воздерживается от убийства живых существ, взятия того, что не дано, неблагого поведения в чувственных удовольствиях, от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… становится неалчным, имеет ум без недоброжелательности, придерживается правильных воззрений, то он является тем, кто исполняет истинный путь, благую Дхамму. ",  
or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the system of the skillful teaching.”  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   Отбрасывая болтовню, он воздерживается от болтовни. Он говорит в нужный момент, говорит действительное, полезное, говорит о Дхамме, о Винае. В должный момент он говорит ценные слова, разумные, сдержанные, полезные. ",  
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.   It’s when an untrue person uses speech that’s false, divisive, harsh, and nonsensical.  
Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.  
It’s when a true person refrains from speech that’s false, divisive, harsh, or nonsensical.  

Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā ahosiṁ kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.   I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.  

samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ—  They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.  
samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ— 
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.  

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—  Лживая речь, злонамеренная речь, грубая речь, пустословие. ",  
Speech that’s false, divisive, harsh, or nonsensical.  
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— 
Воздержание от лживой речи, воздержание от злонамеренной речи, воздержание от грубой речи, воздержание от пустословия. ",  
The refraining from lying, divisive speech, harsh speech, and talking nonsense.  

Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.   Он терпит холод, жару, голод и жажду, контакт с мухами, комарами, солнцем, ветром и ползучими тварями. Он терпит грубые и неприветливые слова и возникшие телесные чувства – болезненные, мучительные, острые, пронзающие, неприятные, терзающие, угрожающие жизни. ",  
They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti   Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.  

Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā.   And her touch is like a tuft of cotton-wool or kapok.  

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.   Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.  
Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.  
But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.  
Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.  
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  
Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.  
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.  
idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.  
here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell.  
idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.  
here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.  

‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—  There is contact through the eye, ear, nose, tongue, body, and mind.  

Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.   The fields of contact of the eye, ear, nose, tongue, body, and mind.  
Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;  
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.  
saṅghaṭṭā → samphassa (bj, pts1ed); saṅghaṭā (sya-all, km)  

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,   Телесная боль, телесный дискомфорт, болезненное, неприятное чувство, рождённое телесным контактом –  
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.  
Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,  
Умственная боль, умственный дискомфорт, болезненное, неприятное чувство, рождённое умственным контактом, –  
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.  
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,  
Воздержание от лжи, воздержание от злонамеренной речи, воздержание от грубой речи, воздержание от пустой болтовни.  
Refraining from lying, divisive speech, harsh speech, and talking nonsense.  

‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti.   ‘I shall not grasp eye contact …  
‘na sotasamphassaṁ upādiyissāmi …  
ear contact …  
na ghānasamphassaṁ upādiyissāmi …  
nose contact …  
na jivhāsamphassaṁ upādiyissāmi …  
tongue contact …  
na kāyasamphassaṁ upādiyissāmi …  
body contact …  
na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti.  
mind contact, and there shall be no consciousness of mine dependent on mind contact.’  
‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp feeling born of eye contact …  
‘na sotasamphassajaṁ vedanaṁ upādiyissāmi …  
feeling born of ear contact …  
na ghānasamphassajaṁ vedanaṁ upādiyissāmi …  
feeling born of nose contact …  
na jivhāsamphassajaṁ vedanaṁ upādiyissāmi …  
feeling born of tongue contact …  
na kāyasamphassajaṁ vedanaṁ upādiyissāmi …  
feeling born of body contact …  
na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.  
feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’  

cakkhusamphasso nicco vā anicco vā”ti?   Is eye contact permanent or impermanent?”  
yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti?  
Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”  
“Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?  
“What do you think, Rāhula? Is mind contact permanent or impermanent?”  
yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?  
Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.  
manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.  
mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.  

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.   Если кто-либо скажет: «Контакт глаза – это «я» – то это будет неразумным. ",  
If anyone says, ‘eye contact is self,’ that is not tenable.  
Cakkhusamphassassa uppādopi vayopi paññāyati.  
Можно различить возрастание и распад контакта глаза. ",  
The arising and vanishing of eye contact is evident,  
‘cakkhusamphasso attā’ti yo vadeyya.  
«Контакт глаза – это «я». ",  
eye contact is self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.  
Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным. ",  
So the eye, sights, eye consciousness, and eye contact are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.  
Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным, чувство является безличностным. ",  
So the eye, sights, eye consciousness, eye contact, and feeling are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.  
Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным, чувство является безличностным, жажда является безличностной. ",  
So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.  
‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.  
«Контакт ума – это «я». ",  
‘mind contact is self’ …  
Manosamphassassa uppādopi vayopi paññāyati.  
",  
 
‘manosamphasso attā’ti yo vadeyya.  
",  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.  
",  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.  
",  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.  
Поэтому ум является безличностным, умственные феномены являются безличностными, сознание ума является безличностным, контакт ума является безличностным, чувство является безличностным, жажда является безличностной. ",  
So the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self.  
cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;  
контакт глаза... ",  
eye contact …  
manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.  
Он считает ум таковым: «Это моё, я таков, это моё «я». Он считает умственные феномены… сознание ума… контакт ума… чувство… жажду таковой: «Это моё, я таков, это моё «я». ",  
mind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’  
Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.  
контакт глаза... ",  
eye contact …  
Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.  
контакт ума... ",  
mind contact …  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.  
Видя так, монахи, хорошо обученный благородный ученик теряет очарованность глазом, теряет очарованность формами, теряет очарованность сознанием глаза, теряет очарованность контактом глаза, теряет очарованность чувством, теряет очарованность жаждой. ",  
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.  
manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.  
Он теряет очарованность умом, теряет очарованность умственными феноменами, теряет очарованность сознанием ума, теряет очарованность контактом ума, теряет очарованность чувством, теряет очарованность жаждой. ",  
mind, ideas, mind consciousness, mind contact, feeling, and craving.  

“Cakkhuṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, rūpe ajānaṁ apassaṁ yathābhūtaṁ, cakkhuviññāṇaṁ ajānaṁ apassaṁ yathābhūtaṁ, cakkhusamphassaṁ ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, cakkhusmiṁ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati.   “Mendicants, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re aroused by these things.  
manaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, dhamme, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manoviññāṇaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manosamphassaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, manasmiṁ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati.  
mind, ideas, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by these things.  
Cakkhuñca kho, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, rūpe jānaṁ passaṁ yathābhūtaṁ, cakkhuviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, cakkhusamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, cakkhusmiṁ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati.  
When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by these things.  
manaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, dhamme jānaṁ passaṁ yathābhūtaṁ, manoviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, manosamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, manasmiṁ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati.  
mind, ideas, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by these things. …  

cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṁ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ, madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā—  tacasāraṁva samphalan”ti.  
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṁ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ, madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassadukkhaṁ …  

visame samphappalāpe …   visamaṁ samphappalāpaṁ visamoti jāneyya,  
visamassa samphappalāpassa hetu visamaṁ na careyya,  
ḍaṁsamakasavātātapasarīsapasamphassena dukkhena …  
diṭṭhibyasanena dukkhena phandamānaṁ samphandamānaṁ vipphandamānaṁ vedhamānaṁ pavedhamānaṁ sampavedhamānaṁ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti— 
hīnena samphappalāpena …  
vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti.  
Evaṁ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha dakkhatha oloketha nijjhāyatha upaparikkhathāti— 
Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti;  
vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti— 
Phassoti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṁ— 
ayaṁ cakkhusamphasso, ayaṁ sotasamphasso, ayaṁ ghānasamphasso, ayaṁ jivhāsamphasso, ayaṁ kāyasamphasso, ayaṁ manosamphasso, ayaṁ adhivacanasamphasso, ayaṁ paṭighasamphasso, ayaṁ sukhavedanīyo phasso, ayaṁ dukkhavedanīyo phasso, ayaṁ adukkhamasukhavedanīyo phasso, ayaṁ kusalo phasso, ayaṁ akusalo phasso, ayaṁ abyākato phasso, ayaṁ kāmāvacaro phasso, ayaṁ rūpāvacaro phasso, ayaṁ arūpāvacaro phasso, ayaṁ suññato phasso, ayaṁ animitto phasso, ayaṁ appaṇihito phasso, ayaṁ lokiyo phasso, ayaṁ lokuttaro phasso, ayaṁ atīto phasso, ayaṁ anāgato phasso, ayaṁ paccuppanno phassoti jānāti passati— 
Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti— 

evamevaṁ so vibbhantako bhantayānapaṭibhāgo visamaṁ kāyakammaṁ abhiruhati, visamaṁ vacīkammaṁ abhiruhati, visamaṁ manokammaṁ abhiruhati, visamaṁ pāṇātipātaṁ abhiruhati, visamaṁ adinnādānaṁ abhiruhati, visamaṁ kāmesumicchācāraṁ abhiruhati, visamaṁ musāvādaṁ abhiruhati, visamaṁ pisuṇavācaṁ abhiruhati, visamaṁ pharusavācaṁ abhiruhati, visamaṁ samphappalāpaṁ abhiruhati, visamaṁ abhijjhaṁ abhiruhati, visamaṁ byāpādaṁ abhiruhati, visamaṁ micchādiṭṭhiṁ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati.   Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṁ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṁ gacchati, takkolaṁ gacchati, takkasīlaṁ gacchati, kālamukhaṁ gacchati, purapūraṁ gacchati, vesuṅgaṁ gacchati, verāpathaṁ gacchati, javaṁ gacchati, tāmaliṁ gacchati, vaṅgaṁ gacchati, eḷabandhanaṁ gacchati, suvaṇṇakūṭaṁ gacchati, suvaṇṇabhūmiṁ gacchati, tambapāṇiṁ gacchati, suppārakaṁ gacchati, bhārukacchaṁ gacchati, suraṭṭhaṁ gacchati, bhaṅgalokaṁ gacchati, bhaṅgaṇaṁ gacchati, paramabhaṅgaṇaṁ gacchati, yonaṁ gacchati, paramayonaṁ gacchati, vinakaṁ gacchati, mūlapadaṁ gacchati, marukantāraṁ gacchati, jaṇṇupathaṁ gacchati, ajapathaṁ gacchati, meṇḍapathaṁ gacchati, saṅkupathaṁ gacchati, chattapathaṁ gacchati, vaṁsapathaṁ gacchati, sakuṇapathaṁ gacchati, mūsikapathaṁ gacchati, daripathaṁ gacchati, vettācāraṁ gacchati.  

“kato me samphappalāpo, akatā me samphappalāpā veramaṇī”ti …   Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti— 
Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso;  
Cakkhusamphassaṁ vivittaṁ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā,  
sotasamphassaṁ vivittaṁ passati …  
ghānasamphassaṁ vivittaṁ passati …  
jivhāsamphassaṁ vivittaṁ passati …  
kāyasamphassaṁ vivittaṁ passati …  
manosamphassaṁ vivittaṁ passati …  
adhivacanasamphassaṁ vivittaṁ passati …  
paṭighasamphassaṁ vivittaṁ passati …  
ḍaṁsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti.  

Cakkhu ca rūpā ca rūpasmiṁ cakkhusamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.   Sotañca saddā ca rūpasmiṁ sotasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.  
Ghānañca gandhā ca rūpasmiṁ ghānasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.  
Jivhā ca rasā ca rūpasmiṁ jivhāsamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.  
Kāyo ca phoṭṭhabbā ca rūpasmiṁ kāyasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.  
Vatthu rūpaṁ rūpasmiṁ, dhammā rūpino rūpasmiṁ manosamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphassoti— 

Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā—  tacasāraṁva samphalan”ti.  
ghānarogena … jivhārogena … kāyarogena … sīsarogena … kaṇṇarogena … mukharogena … dantarogena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti— 
Tattha bahuṁ samphappalāpaṁ palapati, seyyathidaṁ— 
kato me samphappalāpo …  
Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṁ bhāsati— 

ḍaṁsamakasavātātapasarīsapasamphassena dukkhena …   diṭṭhibyasanena dukkhena phandamānaṁ samphandamānaṁ vipphandamānaṁ vedhamānaṁ pavedhamānaṁ sampavedhamānaṁ.  
Macche appodake yathāti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti;  
diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti— 
Sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṁ gacchati, takkolaṁ gacchati, takkasīlaṁ gacchati, kāḷamukhaṁ gacchati, purapūraṁ gacchati, vesuṅgaṁ gacchati, verāpathaṁ gacchati, javaṁ gacchati, tāmaliṁ gacchati, vaṅkaṁ gacchati, eḷabandhanaṁ gacchati, suvaṇṇakūṭaṁ gacchati, suvaṇṇabhūmiṁ gacchati, tambapaṇṇiṁ gacchati, suppārakaṁ gacchati, bhārukacchaṁ gacchati, suraṭṭhaṁ gacchati, bhaṅgalokaṁ gacchati, bhaṅgaṇaṁ gacchati, paramabhaṅgaṇaṁ gacchati, yonaṁ gacchati, paramayonaṁ gacchati, vinakaṁ gacchati, mūlapadaṁ gacchati, marukantāraṁ gacchati, jaṇṇupathaṁ gacchati, ajapathaṁ gacchati, meṇḍapathaṁ gacchati, saṅkupathaṁ gacchati, chattapathaṁ gacchati, vaṁsapathaṁ gacchati, sakuṇapathaṁ gacchati, mūsikapathaṁ gacchati, daripathaṁ gacchati, vettācāraṁ gacchati;  
ḍaṁsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti.  
cakkhusamphasso suñño,  
yadidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ …  
manosamphasso suñño,  
yadidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā.  

Vijigucchatoti jātiyā vijigucchato, jarāya … byādhinā … maraṇena … sokehi … paridevehi … dukkhehi … domanassehi … upāyāsehi vijigucchato, nerayikena dukkhena … tiracchānayonikena dukkhena … pettivisayikena dukkhena … mānusikena dukkhena … gabbhokkantimūlakena dukkhena … gabbhaṭṭhitimūlakena dukkhena … gabbhavuṭṭhānamūlakena dukkhena … jātassūpanibandhakena dukkhena … jātassa parādheyyakena dukkhena … attūpakkamena dukkhena … parūpakkamena dukkhena … dukkhadukkhena … saṅkhāradukkhena … vipariṇāmadukkhena … cakkhurogena dukkhena … sotarogena dukkhena … ghānarogena dukkhena … jivhārogena dukkhena … kāyarogena dukkhena … sīsarogena dukkhena … kaṇṇarogena dukkhena … mukharogena dukkhena … dantarogena dukkhena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassena dukkhena … mātumaraṇena dukkhena … pitumaraṇena dukkhena … bhātumaraṇena … bhaginimaraṇena … puttamaraṇena … dhītumaraṇena … ñātibyasanena … bhogabyasanena … rogabyasanena … sīlabyasanena … diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti—  sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā— 
tacasāraṁva samphalan”ti.  
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.  
ḍaṁsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa.  
Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assāti— 
Paṭisaṅkhā yoniso cīvaraṁ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.  
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.  
kato me samphappalāpo …  
Ratto vācaṁ na bhāseyya, duṭṭho vācaṁ na bhāseyya, mūḷho vācaṁ na bhāseyya, musāvādaṁ na bhāseyya, pisuṇavācaṁ na bhāseyya, pharusavācaṁ na bhāseyya, samphappalāpaṁ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya.  

Atthāpagataṁ hi byañjanaṁ samphappalāpaṁ bhavati.  

Sabbapāpaṁ nāma tīṇi duccaritāni kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, te dasa akusalakammapathā pāṇātipāto adinnādānaṁ kāmesumicchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi, tāni dve kammāni cetanā cetasikañca.   Yañca adinnādānaṁ yo ca kāmesumicchācāro yo ca musāvādo, idaṁ lobhasamuṭṭhānaṁ, yo samphappalāpo, idaṁ mohasamuṭṭhānaṁ.  
Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti.  
Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko, tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti.  

Kālavādissa samphappalāpo pahīno hoti.  

“Cakkhusamphasso anicco”ti yathābhūtaṁ pajānāti.   Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.  
“Manosamphasso anicco”ti yathābhūtaṁ pajānāti.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.  

Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ.  

Tattha abhijjhā manoduccaritaṁ kāyakammaṁ upaṭṭhapeti, adinnādānaṁ sabbañca tadupanibbaddhaṁ vācākammaṁ upaṭṭhapeti, musāvādañca sabbavitathaṁ sabbaṁ vācamabhāvaṁ sabbamakkhaṁ palāsaṁ abhijjhā akusalamūlanti, sucarite sucaritaṁ musāvādā adinnādānā abhijjhāya cetanā, tattha byāpādo manoduccaritaṁ kāyakammaṁ upaṭṭhapeti, pāṇātipātaṁ sabbañca metaṁ ākaḍḍhanaṁ parikaḍḍhanaṁ nibbaddhaṁ rocanaṁ vācākammaṁ upaṭṭhapeti, pisuṇavācaṁ pharusavācaṁ micchādiṭṭhi manoduccaritañca abhijjhaṁ byāpādaṁ micchādiṭṭhiṁ payojeti, tassa yo koci micchādiṭṭhi cāgo rāgajo vā dosajo vā sabbaso micchādiṭṭhi sambhūto iminā kāraṇena micchādiṭṭhiṁ upaṭṭhapeti, kāmesumicchācāraṁ vacīkammaṁ upaṭṭhapeti samphappalāpaṁ.  

samphappalāpā veramaṇī.  

Micchattañca samphappalāpo ca mohassa padaṭṭhānaṁ.  

Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṁ vedanākkhandho.   Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso.  

Sotaṁ paṭikkhipati, na hi manosamphassajaṁ vedanaṁ.   Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṁ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṁ yo cittaṁ.  

cakkhusamphasso abhiññeyyo;   yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi abhiññeyyaṁ.  
manosamphasso abhiññeyyo;  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi abhiññeyyaṁ”. [30]  
Cakkhusamphasso abhiññeyyo;  
sotasamphasso abhiññeyyo;  
ghānasamphasso abhiññeyyo;  
jivhāsamphasso abhiññeyyo;  
kāyasamphasso abhiññeyyo;  
manosamphasso abhiññeyyo;  
cakkhusamphassajā vedanā abhiññeyyā;  
sotasamphassajā vedanā abhiññeyyā;  
ghānasamphassajā vedanā abhiññeyyā;  
jivhāsamphassajā vedanā abhiññeyyā;  
kāyasamphassajā vedanā abhiññeyyā;  
manosamphassajā vedanā abhiññeyyā.  
cakkhusamphasso pariññeyyo;  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pariññeyyaṁ.  
manosamphasso pariññeyyo;  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pariññeyyaṁ”.  
cakkhusamphasso pahātabbo;  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pahātabbaṁ.  
manosamphasso pahātabbo;  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi pahātabbaṁ”.  
cakkhusamphasso sacchikātabbo;  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi sacchikātabbaṁ.  
manosamphasso sacchikātabbo;  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi sacchikātabbaṁ”.  
Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, kāyasamphassajā asātā dukkhā vedanā— 
Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ, cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ, cetosamphassajā asātā dukkhā vedanā— 
cakkhusamphasso loke …pe…  
manosamphasso loke …  
cakkhusamphassajā vedanā loke …pe…  
manosamphassajā vedanā loke …  
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— 
Samphappalāpaṁ saṁvaraṭṭhena sīlaṁ, avītikkamaṭṭhena sīlaṁ.  
samphappalāpassa …  

Cakkhusamphassaṁ etaṁ mama …   sotasamphassaṁ etaṁ mama …  
ghānasamphassaṁ etaṁ mama …  
jivhāsamphassaṁ etaṁ mama …  
kāyasamphassaṁ etaṁ mama …  
manosamphassaṁ etaṁ mama, esohamasmi, eso me attāti— 
Cakkhusamphassajaṁ vedanaṁ …  
sotasamphassajaṁ vedanaṁ …  
ghānasamphassajaṁ vedanaṁ …  
jivhāsamphassajaṁ vedanaṁ …  
kāyasamphassajaṁ vedanaṁ …  
manosamphassajaṁ vedanaṁ etaṁ mama, esohamasmi, eso me attāti— 
yaṁ cakkhusamphassaṁ paṭicca …  
yaṁ sotasamphassaṁ paṭicca …  
yaṁ ghānasamphassaṁ paṭicca …  
yaṁ jivhāsamphassaṁ paṭicca …  
yaṁ kāyasamphassaṁ paṭicca …  
yaṁ manosamphassaṁ paṭicca …  
yaṁ cakkhusamphassajaṁ vedanaṁ paṭicca …  
yaṁ sotasamphassajaṁ vedanaṁ paṭicca …  
yaṁ ghānasamphassajaṁ vedanaṁ paṭicca …  
yaṁ jivhāsamphassajaṁ vedanaṁ paṭicca …  
yaṁ kāyasamphassajaṁ vedanaṁ paṭicca …  
yaṁ manosamphassajaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manosamphassajāya vedanāya assādoti— 
Idhekacco cakkhusamphassajaṁ vedanaṁ sotasamphassajaṁ vedanaṁ ghānasamphassajaṁ vedanaṁ jivhāsamphassajaṁ vedanaṁ kāyasamphassajaṁ vedanaṁ manosamphassajaṁ vedanaṁ attato samanupassati.  
“Yā manosamphassajā vedanā so ahaṁ, yo ahaṁ sā manosamphassajā vedanā”ti— 
manosamphassajaṁ vedanañca attañca advayaṁ samanupassati.  
Evamevaṁ idhekacco manosamphassajaṁ vedanaṁ attato samanupassati.  
“Yā manosamphassajā vedanā so ahaṁ, yo ahaṁ sā manosamphassajā vedanā”ti— 
manosamphassajaṁ vedanañca attañca advayaṁ samanupassati.  
Idhekacco cakkhusamphassajaṁ saññaṁ …  
sotasamphassajaṁ saññaṁ …  
ghānasamphassajaṁ saññaṁ …  
jivhāsamphassajaṁ saññaṁ …  
kāyasamphassajaṁ saññaṁ …  
manosamphassajaṁ saññaṁ attato samanupassati.  
“Yā manosamphassajā saññā so ahaṁ, yo ahaṁ sā manosamphassajā saññā”ti— 
manosamphassajaṁ saññañca attañca advayaṁ samanupassati.  
Evamevaṁ idhekacco manosamphassajaṁ saññaṁ attato samanupassati.  
“Yā manosamphassajā saññā so ahaṁ, yo ahaṁ sā manosamphassajā saññā”ti.  
Manosamphassajaṁ saññañca attañca advayaṁ samanupassati.  
Idhekacco cakkhusamphassajaṁ cetanaṁ sotasamphassajaṁ cetanaṁ ghānasamphassajaṁ cetanaṁ jivhāsamphassajaṁ cetanaṁ kāyasamphassajaṁ cetanaṁ manosamphassajaṁ cetanaṁ attato samanupassati.  
“Yā manosamphassajā cetanā, so ahaṁ;  
yo ahaṁ sā manosamphassajā cetanā”ti— 
manosamphassajaṁ cetanañca attañca advayaṁ samanupassati.  
Evamevaṁ idhekacco manosamphassajaṁ cetanaṁ attato samanupassati.  
“Yā manosamphassajā cetanā so ahaṁ, yo ahaṁ sā manosamphassajā cetanā”ti— 
manosamphassajaṁ cetanañca attañca advayaṁ samanupassati.  

Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ, kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ, kāyasamphassajā sātā sukhā vedanā—  Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ, cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ, cetosamphassajā sātā sukhā vedanā— 

Cakkhusamphasso suñño attena vā attaniyena vā.   Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi suññaṁ attena vā attaniyena vā.  
Manosamphasso suñño attena vā attaniyena vā.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi suññaṁ attena vā attaniyena vā.  

cakkhusamphassajaṁ vedanaṁ …   sotasamphassajaṁ vedanaṁ …  
ghānasamphassajaṁ vedanaṁ …  
jivhāsamphassajaṁ vedanaṁ …  
kāyasamphassajaṁ vedanaṁ …  
manosamphassajaṁ vedanaṁ aniccato anupassati, no niccato …pe…  

tacasāraṁva samphalan”ti.  as a reed is destroyed by its own fruit.” 
samphalan”ti → sapphalanti (sya-all, km) 

tacasāraṁva samphalan”ti.  as a reed is destroyed by its own fruit.” 

“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ.   “Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness.  
mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ.  
mind, mine are ideas, mine is the field of mind contact consciousness.  
“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ.  
“Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness.  
Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One!  
Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ.  
Yours alone is the ear …  
Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
 
Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ.  
nose …  
Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
 
Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe…  
tongue …  
taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe…  
body …  
taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ.  
mind, yours are ideas, yours is the field of mind contact consciousness.  
Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti.  
Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”  

api ca te samphasso pāpako”ti.   But your touch is nasty.”  

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.   Feeling born of contact through the eye, ear, nose, tongue, body, and mind.  
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.  
Contact through the eye, ear, nose, tongue, body, and mind.  

Phassanānattasutta   Diversity of Contacts  
Phassanānattasutta → samphassaṁ (pts1ed, pts2ed) 
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso.  
The eye element gives rise to eye contact.  
manodhātuṁ paṭicca uppajjati manosamphasso.  
The mind element gives rise to mind contact.  

Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…   The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. …  
manodhātuṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.  
The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element.  

Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā …pe…   The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. …  
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā.  
The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact.  

Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…   The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. …  
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.  
The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element.  

Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpasamphasso, rūpasamphassaṁ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṁ vedanaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṁ paṭicca uppajjati rūpalābho …pe…   The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to sight contact. Sight contact gives rise to feeling born of sight contact. Feeling born of sight contact gives rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights …  
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammasamphasso, dhammasamphassaṁ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho.  
The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to idea contact. Idea contact gives rise to feeling born of idea contact. Feeling born of idea contact gives rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. Searching for ideas gives rise to gaining ideas.  

no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.   The gaining of ideas doesn’t give rise to the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to feeling born of idea contact. Feeling born of idea contact doesn’t give rise to idea contact. Idea contact doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.  

samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti.   talk nonsense …  
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samentī”ti.  
who refrain from talking nonsense with those who refrain from talking nonsense.” 

samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti;   talk nonsense …  
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samenti;  
who refrain from talking nonsense …  

Samphassasutta   Contact  
cakkhusamphasso nicco vā anicco vā”ti?  
Is eye contact permanent or impermanent?”  
“sotasamphasso …pe…  
“… ear contact …  
ghānasamphasso …  
nose contact …  
jivhāsamphasso …  
tongue contact …  
kāyasamphasso …  
body contact …  
manosamphasso nicco vā anicco vā”ti?  
Is mind contact permanent or impermanent?”  
“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati …pe… sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;  
“Seeing this, a learned noble disciple grows disillusioned with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.  

cakkhusamphassajā vedanā niccā vā aniccā vā”ti?   Is feeling born of eye contact permanent or impermanent?”  
“sotasamphassajā vedanā …pe…  
“… feeling born of ear contact …  
ghānasamphassajā vedanā …  
feeling born of nose contact …  
jivhāsamphassajā vedanā …  
feeling born of tongue contact …  
kāyasamphassajā vedanā …  
feeling born of body contact …  
manosamphassajā vedanā niccā vā aniccā vā”ti?  
Is feeling born of mind contact permanent or impermanent?”  
“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati …pe… sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”  

samphasso vedanāya ca;    

Cakkhusamphasso …pe…   “… eye contact …  
sotasamphasso …  
ear contact …  
ghānasamphasso …  
nose contact …  
jivhāsamphasso …  
tongue contact …  
kāyasamphasso …  
body contact …  
manosamphasso ….  
mind contact …”  
Cakkhusamphassajā vedanā …pe…  
“… feeling born of eye contact …  
sotasamphassajā vedanā …  
feeling born of ear contact …  
ghānasamphassajā vedanā …  
feeling born of nose contact …  
jivhāsamphassajā vedanā …  
feeling born of tongue contact …  
kāyasamphassajā vedanā …  
feeling born of body contact …  
manosamphassajā vedanā ….  
feeling born of mind contact …”  

Samphasso vedanāya ca;    

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;   Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’,  

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.   feeling born of contact through the eye, ear, nose, tongue, body, and mind.  

cakkhusamphassajā vedanā …pe…   feeling born of eye contact …  
manosamphassajā vedanā.  
feeling born of mind contact.  

Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati.   Подвержено жаре и холоду, жажде и голоду, укусам мошек, комаров и пресмыкающихся, ветру и солнцу.  
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.  
ḍaṁsamakasavātātapasarīsapasamphassenapi → … siriṁsapasamphassenapi (bj, pts1ed); … sirīsapasamphassenapi (sya-all)  

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;   When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.  
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
 
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
 
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
 
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.  
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
 
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;  
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.  

Samphassasutta   Contact  
Samphassasutta → phassasuttaṁ (bj); phasso (pts1ed) 
“Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī;  
“Mendicants, eye contact is impermanent, decaying, and perishing.  
sotasamphasso …  
Ear contact,  
ghānasamphasso …  
nose contact,  
jivhāsamphasso …  
tongue contact,  
kāyasamphasso …  
body contact,  
manosamphasso anicco vipariṇāmī aññathābhāvī.  
and mind contact are impermanent, decaying, and perishing.  

Samphassajasutta   Feeling  
Samphassajasutta → vedanāsuttaṁ (bj); vedanāya (pts1ed); samphassajāsutta (csp1ed, csp2ed) 
“Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī;  
“Mendicants, feeling born of eye contact is impermanent, decaying, and perishing.  
sotasamphassajā vedanā …pe…  
Feeling born of ear contact,  
ghānasamphassajā vedanā …pe…  
feeling born of nose contact,  
jivhāsamphassajā vedanā …pe…  
feeling born of tongue contact,  
kāyasamphassajā vedanā …pe…  
feeling born of body contact,  
manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī.  
and feeling born of mind contact are impermanent, decaying, and perishing.  

Samphassasutta   Contact  
Samphassasutta → phassasuttaṁ (bj); phasso (pts1ed) 
“Yo kho, bhikkhave, cakkhusamphassassa uppādo ṭhiti …pe…  
“Mendicants, the arising of eye contact …  
yo manosamphassassa uppādo ṭhiti …pe…  
mind contact …  
Yo ca kho, bhikkhave, cakkhusamphassassa nirodho …pe…  
The cessation of eye contact …  
yo manosamphassassa nirodho …pe…  
mind contact …  

Samphassajasutta   Feeling  
Samphassajasutta → vedanāsuttaṁ (bj); vedanāya (pts1ed) 
“Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe….  
“Mendicants, the arising of feeling born of eye contact …  
Yo manosamphassajāya vedanāya uppādo ṭhiti …pe…  
the arising of feeling born of mind contact …  
Yo ca kho, bhikkhave, cakkhusamphassajāya vedanāya nirodho vūpasamo …pe…  
The cessation of feeling born of eye contact …  
yo manosamphassajāya vedanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.  
the cessation of feeling born of mind contact … is the ending of old age and death.” 

Samphassasutta   Contact  
Samphassasutta → phassasuttaṁ (bj); phasso (pts1ed) 
“Yo, bhikkhave, cakkhusamphassasmiṁ chandarāgo, cittasseso upakkileso.  
“Mendicants, desire and greed for eye contact,  
Yo sotasamphassasmiṁ …  
ear contact,  
yo ghānasamphassasmiṁ …  
nose contact,  
yo jivhāsamphassasmiṁ …  
tongue contact,  
yo kāyasamphassasmiṁ …  
body contact,  
yo manosamphassasmiṁ chandarāgo, cittasseso upakkileso.  
or mind contact is a corruption of the mind. …”  

Samphassajasutta   Feeling  
Samphassajasutta → vedanāsuttaṁ (bj); vedanāya (pts1ed) 
“Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso.  
“Mendicants, desire and greed for feeling born of eye contact,  
Yo sotasamphassajāya vedanāya …  
feeling born of ear contact,  
yo ghānasamphassajāya vedanāya …  
feeling born of nose contact,  
yo jivhāsamphassajāya vedanāya …  
feeling born of tongue contact,  
yo kāyasamphassajāya vedanāya …  
feeling born of body contact,  
yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso.  
or feeling born of mind contact is a defilement of the mind. …”  

Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ …pe…   The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.  
jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṁ pahātabbaṁ, jivhāsamphasso pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.  
tongue …  
mano pahātabbo, dhammā pahātabbā, manoviññāṇaṁ pahātabbaṁ, manosamphasso pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.  
mind should be given up. Ideas should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up.  

Cakkhuṁ, bhikkhave, abhiññā pariññā pahātabbaṁ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṁ abhiññā pariññā pahātabbaṁ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ …pe…   The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.  
jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṁ abhiññā pariññā pahātabbaṁ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ.  
tongue …  
mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṁ abhiññā pariññā pahātabbaṁ, manosamphasso abhiññā pariññā pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ.  
mind should be given up by direct knowledge and complete understanding. Ideas should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding.  

Cakkhusamphassaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.   eye contact …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya …pe…  
painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering.  
jivhāsamphassaṁ …pe…  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.  
 
manosamphassaṁ …pe…  
mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.  
painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering.  
Cakkhusamphassaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya.  
 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe…  
 
jivhāsamphassaṁ …pe…  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya.  
 
manosamphassaṁ …pe…  
mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya.  
painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering.  

Cakkhu, bhikkhave, ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.   Глаз горит, формы горят, сознание глаза горит, контакт глаза горит и любое чувство, которое возникает, имея в качестве своей причины контакт глаза – приятное, болезненное или же ни-приятное-ни-болезненное – тоже горит.  
The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning.  
jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ, jivhāsamphasso āditto. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.  
язык горит, вкусры горят, сознание языка горит, контакт языка горит и любое чувство, которое возникает, имея в качестве своей причины контакт языка – приятное, болезненное или же ни-приятное-ни-болезненное – тоже горит.  
The ear … nose … tongue … body …  
mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ, manosamphasso āditto. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.  
ум горит, ментальные феномены горят, сознание ума горит, контакт ума горит и любое чувство, которое возникает, имея в качестве своей причины контакт ума – приятное, болезненное или же ни-приятное-ни-болезненное – тоже горит.  
The mind is burning. Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…  
Видя так, монахи, обученный ученик Благородных испытывает разочарование [по отношению] к глазу, формам, сознанию глаза, контакту глаза и к любому чувству, которое возникает, имея в качестве своей причины контакт глаза – приятному, болезненному или же ни-приятному-ни-болезненному…  
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
уму, ментальным феноменам, сознанию ума, контакту ума и к любому чувству, которое возникает, имея в качестве своей причины контакт ума – приятному, болезненному или же ни-приятному-ни-болезненному.  
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ.   The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed.  
jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṁ addhabhūtaṁ, jivhāsamphasso addhabhūto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ.  
The ear … nose … tongue …  
mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṁ addhabhūtaṁ, manosamphasso addhabhūto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ.  
mind is oppressed. Ideas are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…  
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati.   eye contact …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe…  
They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’  
Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati.  
 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe…  
body …  
Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati.  
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.  
They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’  

cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.   eye consciousness … eye contact. And they don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’  
jivhāviññāṇaṁ na maññati, jivhāsamphassaṁ na maññati.  
 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.  
 
manoviññāṇaṁ na maññati, manosamphassaṁ na maññati.  
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.  
They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’  

cakkhusamphasso nicco vā anicco vā”ti?   eye contact …  
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”  
jivhāsamphasso …pe…  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
 
manosamphasso nicco vā anicco vā”ti?  
 
“Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…  
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe….  
They grow disillusioned with the ear … nose … tongue … body …  
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.  
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

cakkhusamphasso jātidhammo.   and eye contact are liable to be reborn.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ …pe…  
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn.  
jivhāsamphasso …  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ.  
 
mano jātidhammo, dhammā jātidhammā, manoviññāṇaṁ jātidhammaṁ, manosamphasso jātidhammo.  
The mind, ideas, mind consciousness, and mind contact are liable to be reborn.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ.  
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi …pe…  
Seeing this a learned noble disciple grows disillusioned …  

Cakkhu, bhikkhave, aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco.   The eye, sights, eye consciousness, and eye contact are impermanent.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ …pe…  
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent.  
jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco.  
The ear … nose … tongue …  
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ.  
 
mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco.  
The mind, ideas, mind consciousness, and mind contact are impermanent.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ.  
The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…  
 
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati,  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
 

Cakkhu, bhikkhave, upassaṭṭhaṁ, rūpā upassaṭṭhā, cakkhuviññāṇaṁ upassaṭṭhaṁ, cakkhusamphasso upassaṭṭho.   The eye, sights, eye consciousness, and eye contact are disturbed.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ …pe…  
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed.  
jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṁ upassaṭṭhaṁ, jivhāsamphasso upassaṭṭho.  
The ear … nose … tongue …  
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ.  
 
mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṁ upassaṭṭhaṁ, manosamphasso upassaṭṭho.  
The mind, ideas, mind consciousness, and mind contact are disturbed.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ.  
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…  
 
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.  
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
 

cakkhusamphassaṁ …    
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.  
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises.  
manosamphassaṁ …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.  
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.  

cakkhusamphassaṁ …    
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti.  
 
manosamphassaṁ …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti.  
 

cakkhusamphassaṁ …    
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti.  
 
manosamphassaṁ …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti.  
 

manosamphassaṁ …    
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato anusayā samugghātaṁ gacchanti.  
 

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling.  

“Cakkhusamphasso nicco vā anicco vā”ti?   eye contact …  
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”  
manosamphasso …  
mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…  
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe…  
They grow disillusioned with the ear … nose … tongue … body …  
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.  
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact.  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

manosamphasso …   mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
manosamphassepi nibbindati.  
mind contact …  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
They grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

cakkhusamphasso …   and eye contact are impermanent.  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe…  
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it.  
manosamphasso …  
and mind contact are impermanent.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo.  
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it.  

cakkhusamphasso …    
yampidaṁ cakkhusamphassa …pe… adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo …pe…  
 
manosamphasso …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo.  
 

cakkhusamphasso …    
yampidaṁ cakkhusamphassapaccayā …pe…  
 
manosamphasso …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā. Tatra te chando pahātabbo.  
 

“Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ …   “When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises.  
yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe…  
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. …  
manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ …  
Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati.  
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.  

cakkhusamphassaṁ …   and eye contact as other.  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe…  
And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. …  
manosamphassaṁ …  
and mind contact as other.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati.  
And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other.  

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ.   The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.  

Rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati …pe…   Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away.  
mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati.  
The mind … ideas … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away.  

Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe…   The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also liable to wear out.  
jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṁ palokadhammaṁ, jivhāsamphasso palokadhammo, yampidaṁ jivhāsamphassapaccayā …pe… tampi palokadhammaṁ …pe…  
The ear … nose … tongue … body …  
mano palokadhammo, dhammā palokadhammā, manoviññāṇaṁ palokadhammaṁ, manosamphasso palokadhammo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ.  
The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also liable to wear out.  

Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā …pe…   sights, eye consciousness, and eye contact are empty of self or what belongs to self. …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self.  

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?   The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”  
jivhāsamphasso …pe…  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… cakkhusamphassepi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

cakkhusamphasso …pe…   eye contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya.   eye contact …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’  
jivhāsamphassaṁ na maññeyya …pe…  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  
 
manosamphassaṁ …pe…  
mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya;  
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’  

cakkhusamphassaṁ …   eye contact …  
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’  
jivhāsamphassaṁ …  
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  
 
manosamphassaṁ …  
mind contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’  

Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso.   The meeting, coming together, and joining together of these three things is called eye contact.  
Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī.  
Eye contact is also impermanent, decaying, and perishing.  
Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.  
And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing.  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.  
But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?  
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati jivhāsamphasso.  
 
Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī.  
 
Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.  
 
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati.  
 
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso.  
The meeting, coming together, and joining together of these three things is called mind contact.  
Manosamphassopi anicco vipariṇāmī aññathābhāvī.  
Mind contact is also impermanent, decaying, and perishing.  
Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.  
And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing.  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati.  
But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?  

‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti.   eye contact …  
‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe…  
the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. …  
manosamphasso …  
mind contact …  
‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti.  
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.  

‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti …pe…   eye contact …  
‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti.  
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.  

Cakkhusamphasso na tumhākaṁ.   Eye contact …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  
The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up.  
Jivhāsamphasso na tumhākaṁ.  
 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  
 
Manosamphasso na tumhākaṁ.  
Mind contact …  
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.  
cakkhusamphasso …pe…  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.  

Cakkhusamphasso na tumhākaṁ.   Eye contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.  

“Cakkhusamphasso nicco vā anicco vā”ti?   eye contact permanent or impermanent?”  
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?  
“Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”  
“Jivhāsamphasso nicco vā anicco vā”ti?  
 
“Yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?  
 
“Manosamphasso nicco vā anicco vā”ti?  
mind contact permanent or impermanent?”  
“Yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?  
“Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.  
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe….  
They grow disillusioned with the ear … nose … tongue … body …  
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.  
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.  

Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe…   It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.  
jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe…  
They see that the ear … nose … tongue … body …  
mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati.  
mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.  

Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe…   It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.  
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati.  
mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.  

Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe…   It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.  
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.  
They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.  

cakkhusamphasso …pe…   eye contact …  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.  
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.  

Cakkhusamphasso dukkho;   Eye contact …  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ;  
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ;  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.  

Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe…   It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent.  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati.  
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.