So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
And even if they reveal this many times, it turns out exactly so, not otherwise.
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
And even if they reveal this many times, it turns out exactly so, not otherwise.
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
And even if they reveal this many times, it turns out exactly so, not otherwise.
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
And even if they reveal this many times, it turns out exactly so, not otherwise.
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
an3.60
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
an3.60

Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati.  
When this happens, sometimes a mother can find her child, and a child can find their mother.

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

Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā  
They are mindful, able to remember and recollect what was said and done long ago.

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.  
It’s when a mendicant has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammāsati → sammāsatī (bj, mr) | sammāsamādhi → sammāsamādhī (bj, mr)
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.  
It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. sammāvimutti → sammāvimuttī (bj, mr) "

‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā.  
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member.
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi.  
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Tattha ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
an4.129
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
an4.129
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.

Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
an4.130
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
an4.130
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
and uplifted by hearing him speak.

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. evaṁsmīti → evamasmīti (bj); evasmīti (sya-all, km, pts1ed) | apihaṁ → apiha (bj, pts1ed); api (sya-all, km) | apihaṁ → api (bj, sya-all, km, pts1ed) | apihaṁ → api (bj, sya-all, km, pts1ed) | apihaṁ → api (bj, sya-all, km, pts1ed) "
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti.  
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti.  
When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti.  
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.  
When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

Idha, bhikkhave, ekacco assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless.
attanā ca muṭṭhassati hoti, parañca muṭṭhassacce samādapeti;  
an4.202 muṭṭhassacce → muṭṭhasacce (bj, sya-all, km, pts1ed)
Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
attanā ca upaṭṭhitassati hoti, parañca satiupaṭṭhāne samādapeti;  
an4.202 satiupaṭṭhāne → satipaṭṭhāne (bj, sya-all, km, pts1ed) "

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti.  
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
attanā ca micchāsati hoti, parañca micchāsatiyā samādapeti;  
an4.205
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
attanā ca sammāsati hoti, parañca sammāsatiyā samādapeti;  
an4.205

…pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.  
“Someone with four qualities is cast down to hell. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is raised up to heaven. … right livelihood, right effort, right mindfulness, and right immersion. …” "

…pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti …pe….  
“A foolish person … creates much wickedness. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … creates much merit. … right livelihood, right effort, right mindfulness, and right immersion. …” "

‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’
‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ → aphassitaṁ vā dhammaṁ vimuttiyā phassissāmi phassitaṁ (bj, pts1ed) "

Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā anattamano hoti.  
If he sees that any part of his body is disordered or displaced, he is displeased.
Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā attamano hoti.  
But if he sees that no part of his body is disordered or displaced, he is pleased.

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” "

‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti?  
everything he says is correct and not otherwise?”
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti.  
an5.100

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  
It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.

catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;  
Their mind is firmly established in the four kinds of mindfulness meditation. suppatiṭṭhitacitto → supaṭṭhitacitto (bj, sya-all); supatiṭṭhitacitto (pts1ed); sūpaṭṭhitacitto (mr)

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” "

Assutaṁ na suṇāti, sutaṁ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti.  
You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. gāḷhaṁ → bāḷhaṁ (bj, sya-all) "
Assutaṁ suṇāti, sutaṁ pariyodāpeti, sutenekaccena visārado hoti, na gāḷhaṁ rogātaṅkaṁ phusati, mittavā ca hoti.  
You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends.

Anadhigataṁ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti.  
You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends.
Anadhigataṁ adhigacchati, adhigatā na parihāyati, adhigatenekaccena visārado hoti, na gāḷhaṁ rogātaṅkaṁ phusati, mittavā ca hoti.  
You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends.

Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasissati.  
By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. nāma → idaṁ padaṁ bahūsu, manasānupekkhamāno → tasmā so (sya-all, mr) | bhavissati → hoti (sya-all, mr) | ajjhāvasissati → ajjhāvasati (sya-all, mr)

“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.

“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā?  
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti.  
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, cārittakilamathopissa tasmiṁ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṁ samaye appaṭippassaddho hoti.  
For at that time the fatigue from walking and from eating has not faded away.
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  
For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day.
Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṁ samaye kāyo hoti phāsussa hoti buddhānaṁ sāsanaṁ manasi kātuṁ.  
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”

“Indriyasaṁvare, bhikkhave, asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ …pe…  
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …
Indriyasaṁvare, bhikkhave, sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ …pe…  
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …

Sace so samantā tīraṁ passati, tathāgatakova hoti.  
If it saw land on any side, it went there and stayed. tathāgatakova → tathāgato (mr)

Idha, bhikkhave, bhikkhu mahiccho hoti, vighātavā, asantuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, assaddho hoti, dussīlo hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
It’s when a mendicant has many desires—they’re frustrated and not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unmindful, and witless.
Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise.

Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, anatthaṁ gaṇhāti, atthaṁ riñcati, ananulomikāya khantiyā samannāgato hoti.  
When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t actively listen or try to understand. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching. upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km, pts1ed) "
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti, atthaṁ gaṇhāti, anatthaṁ riñcati, anulomikāya khantiyā samannāgato hoti.  
When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They actively listen and try to understand. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with the teaching.

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo,  
for mindfulness and alertness …

Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.  
It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.

Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise.

“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;  
“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;  
In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint.
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro;  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti …pe…  
In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. …

Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṁ. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakaṁ me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṁ hoti.  
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. phalagaṇḍassa → palagaṇḍassa (bj, pts1ed); phalabhaṇḍhassa (sya-all) | dissanteva → khīyante (mr) | aṅgulipadāni dissati → aṅgulapadāni dissanti aṅgulapadaṁ (mr)

Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
Someone is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

Saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.  
Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, uttariṁ appaṭivijjhanto brahmalokūpago hoti.  
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t reach any higher, you’ll be reborn in a Brahmā realm.

Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.  
This is how Nanda has mindfulness and situational awareness.

Puna caparaṁ, bhante, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti.  
Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. saṁvasati → saṁvattati (sya-all)
Yampi, bhante, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti;  
an8.19
Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti thalaṁ ussāreti;  
The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach.
evamevaṁ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.  
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;  
an8.19

Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:

Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

vīsativasso vā hoti atirekavīsativasso vā.  
They have been ordained for twenty years or more.

“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.

maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā.  
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā?  
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti.  
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.” "

“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ.  
“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro.  
When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
Indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ.  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
Sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi.  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ;  
In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
hirottappe asati hirottappavipannassa hatūpaniso hoti …pe…  
When there is no conscience and prudence …
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ.  
When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro.  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
Indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ.  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.  
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ;  
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
hirottappe sati hirottappasampannassa upanisasampanno hoti …pe…  
When there is conscience and prudence …

Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Perceiving form internally, they see forms externally, limitless, both pretty and ugly. …
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, they see forms externally, limited, both pretty and ugly. …
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. …

Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati— 
Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ;  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ;  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ;  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ;  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ;  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ;  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā,  
an10.17

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Puna caparaṁ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. …
Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā,  
an10.50

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:  
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:  
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:  
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:  
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:

No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo:  
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:

Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:

‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.
imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ— 
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.  
Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom. micchāñāṇissa → micchāñāṇassa (pts1ed, mr)
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahoti.  
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. sammāñāṇissa → sammāñāṇassa (pts1ed, mr) "

Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.  
An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.  
A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” "

Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti;  
For one of right mindfulness, wrong mindfulness is worn away.

sammāsatissa, bhikkhave, micchāsati niddhotā hoti …  
For one of right mindfulness, wrong mindfulness is washed away. …

sammāsatissa, bhikkhave, micchāsati virittā hoti …  
For one of right mindfulness, wrong mindfulness is purged. …

sammāsatissa, bhikkhave, micchāsati vantā hoti …  
For one of right mindfulness, wrong mindfulness is vomited up. …

sammāsatissa, bhikkhave, micchāsati niddhantā hoti …  
For one of right mindfulness, wrong mindfulness is blown away. …

“Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti.  
“Mendicant, it’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.  
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” "

Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti— 
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.
Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.  
When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.  
Whether or not you stroke fresh cow dung, you’re still impure.
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.  
Whether or not you stroke green grass, you’re still impure.
Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti.  
Whether or not you revere the sun with joined palms, you’re still impure.
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.  
When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.  
Whether or not you stroke fresh cow dung, you’re still pure.
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.  
Whether or not you stroke green grass, you’re still pure.
Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti.  
Whether or not you revere the sun with joined palms, you’re still pure.

Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ.  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
Passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ.  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ,  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ,  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ,  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ,  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,  
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,  
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,  
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,  
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,  
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe…  
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …

upaṭṭhitassati ārādhako hoti, no muṭṭhassati;  
The mindful succeed, not the unmindful.

upaṭṭhitassati ārādhako hoti, no muṭṭhassati;  
The mindful succeed, not the unmindful.

upaṭṭhitassati ārādhako hoti, no muṭṭhassati;  
The mindful succeed, not the unmindful.

Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttari appaṭivijjhanto brahmalokūpago hoti.  
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm.

‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
„Ведь поскольку, досточтимый, это свое ‘я’ имеет форму, состоит из четырех великих элементов, рождено матерью и отцом, разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.  
И вот, досточтимый, поскольку это свое ‘я’ разрушается и гибнет с распадом тела, не существует после смерти, постольку, досточтимый, это свое ‘я’ и подвергается полному разрушению“. —

Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?  
Как же, великий царь, монах наделен способностью самосознания и вдумчивостью?
Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.  
Таким, великий царь, бывает монах, наделенный способностью самосознания и вдумчивостью.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.

Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti?  
Как же, юноша, монах наделен способностью самосознания и вдумчивостью?
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.  
Таким, юноша, бывает монах, наделенный способностью самосознания и вдумчивостью.

Sace so samantā tīraṁ passati, tathāgatakova hoti.  
И если где-либо она видела берег, то летела туда. tathāgatakova → tathā pakkantova (cck); tathāpakkanto va (sya1ed, sya2ed)

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
„Что [вначале] существует, когда есть старость и смерть, что причина старости и смерти“?
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
„Существует рождение — есть старость, и смерть, рождение — причина старости и смерти“.
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?  
„Что существует, когда есть рождение, что причина рождения“?
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.  
„Существует становление — есть и рождение, становление — причина рождения“.
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?  
„Что существует, когда есть становление, что причина становления“?
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.  
„Существует стремление — есть и становление, стремление — причина становления“.
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
„Что существует, когда есть стремление, что причина стремления“?
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
„Существует жажда — есть и стремление, жажда — причина стремления“.
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?  
„Что существует, когда есть жажда, что причина жажды“?
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.  
„Существует ощущение — есть и жажда, ощущение — причина жажды“.
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?  
„Что существует, когда есть ощущение, что причина ощущения“?
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.  
„Существует соприкосновение — есть и ощущение, соприкосновение — причина ощущения“.
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?  
„Что существует, когда есть соприкосновение, что причина соприкосновения“?
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.  
„Существует шесть оснований [чувственного восприятия] — есть и соприкосновение, шесть оснований [чувственного восприятия] — причина соприкосновения“.
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?  
„Что существует, когда есть шесть оснований [чувственного восприятия], что причина шести оснований [чувственного восприятия]“?
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  
„Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“.
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
„Что существует, когда есть имя и форма, что причина имени и формы“?
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
„Существует сознание — есть имя и форма, сознание — причина имени и формы“.
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?  
„Что существует, когда есть сознание, что причина сознания“?
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  
„Существует имя и форма — есть и сознание, имя и форма — причина сознания“.
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
„Чего [вначале] не существует, когда нет старости и смерти, с уничтожением чего уничтожаются старость и смерть'?
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
„Существует рождение — есть старость, и смерть, рождение — причина старости и смерти“.
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?  
„Что существует, когда есть рождение, что причина рождения“?
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.  
„Существует становление — есть и рождение, становление — причина рождения“.
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?  
„Что существует, когда есть становление, что причина становления“?
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
„Существует стремление — есть и становление, стремление — причина становления“.
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
„Что существует, когда есть стремление, что причина стремления“?
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
„Существует жажда — есть и стремление, жажда — причина стремления“.
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?  
„Что существует, когда есть жажда, что причина жажды“?
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.  
„Существует ощущение — есть и жажда, ощущение — причина жажды“.
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?  
„Что существует, когда есть ощущение, что причина ощущения“?
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.  
„Существует соприкосновение — есть и ощущение, соприкосновение — причина ощущения“.
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?  
„Что существует, когда есть соприкосновение, что причина соприкосновения“?
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.  
„Существует шесть оснований [чувственного восприятия] — есть и соприкосновение, шесть оснований [чувственного восприятия] — причина соприкосновения“.
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?  
„Что существует, когда есть шесть оснований [чувственного восприятия], что причина шести оснований [чувственного восприятия]“?
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
„Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“.
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
„Чего не существует, когда нет имени и формы, с уничтожением чего уничтожаются имя и форма“?
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
„Не существует сознания — нет ни имени, ни формы, с уничтожением сознания уничтожаются имя и форма“.
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?  
„Чего не существует, когда нет сознания, с уничтожением чего уничтожается сознание“?
‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.  
„Не существует имени и формы — нет и сознания, с уничтожением имени и формы уничтожается сознание“.

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди,
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди,
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди,
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
и когда царь — владыка мира держит там речь, оно испытывает удовлетворение и от речи,
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  
и когда царь — владыка мира держит там речь, оно испытывает удовлетворение и от речи,
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди,
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  
и когда Ананда проповедует там истину, оно испытывает удовлетворение и от проповеди,

Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.  
От надлежащего воззрения, почтенные, возникает надлежащее намерение, от надлежащего намерения возникает надлежащая речь, от надлежащей речи возникает надлежащее действие, от надлежащего действия возникает надлежащее поддержание жизни, от надлежащего поддержания жизни возникает надлежащее усилие, от надлежащего усилия возникает надлежащая способность самосознания, от надлежащей способности самосознания возникает надлежащая сосредоточенность, от надлежащей сосредоточенности возникает надлежащее знание, от надлежащего знания возникает надлежащее освобождение.

kismiṁ sati issāmacchariyaṁ hoti;  
какова причина, в чьем присутствии бывают зависть и жадность,
piyāppiye sati issāmacchariyaṁ hoti,  
в присутствии любимого и нелюбимого бывают зависть и жадность,
kismiṁ sati piyāppiyaṁ hoti;  
в чьем присутствии бывает любимое и нелюбимое,
chande sati piyāppiyaṁ hoti;  
в присутствии желания бывает любимое и нелюбимое,
kismiṁ sati chando hoti;  
в чьем присутствии бывает желание,
vitakke sati chando hoti;  
в присутствии озабоченности бывает желание,
kismiṁ sati vitakko hoti;  
в чьем присутствии бывает озабоченность,
papañcasaññāsaṅkhāya sati vitakko hoti;  
в присутствии препятствия ослепления бывает озабоченность,

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘чувство существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘ум существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
Вот, монахи, монах, существующий внутренний аспект пробуждения памятование познаёт, как ‘существует мой внутренний аспект пробуждения памятование‘, либо не существующий внутренний аспект пробуждения памятование познаёт, как ‘не существует мой внутренний аспект пробуждения памятование‘, и как невозникший аспект пробуждения памятование становится возникшим и это познаёт, и как возникший аспект пробуждения памятование становится развитым и совершенным и это познаёт.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая.

Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti.  
он не стремится к благополучию, не побуждает стремиться к благополучию, не одобряет стремящегося к благополучию.

So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.  
И даже когда он обнаруживает многое, то это происходит так, а не иначе,
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.  
И даже когда он обнаруживает многое, то это происходит так, а не иначе,
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.  
И даже когда он обнаруживает многое, то это происходит так, а не иначе,
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.  
И даже когда он обнаруживает многое, то это происходит так, а не иначе,
idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ iddhividhaṁ paccanubhoti— 
Вот, господин, некий отшельник или брахман благодаря усердию, благодаря усилию, благодаря прилежанию, благодаря серьезности, благодаря правильному умонастроению обретает такую сосредоточенность разума, что сосредоточенным разумом осуществляет различные виды сверхъестественных способностей.

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,  
И то, Чунда, что Татхагата говорит, возвещает, указывает в промежутке между той ночью, когда он был просветлен несравненным высшим просветлением, и той ночью, когда он достиг состояния полной ниббаны, — всё это так, а не иначе.
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
свое ‘я’ уничтожается, гибнет; это правда, а иной [взгляд] — заблуждение“.
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
свое ‘я’ уничтожается, гибнет; это правда, а иной [взгляд] — заблуждение“.
“attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti?  
‘После смерти свое 'я' уничтожается, гибнет?’ \n

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Если он обитает в доме, то становится царем, владыкой мира …
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Если он обитает в доме, то становится царем …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
1.17. Наделенный этими знаками, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем…
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем, владыкой мира …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем…
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем…
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этими знаками, он если обитает в доме, то становится царем, владыкой мира …
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe…  
Наделенный этим знаком, он если обитает в доме, то становится царем, владыкой мира …
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он обитает в доме, то становится царем, владыкой мира, добродетельным царем добродетели, правящим четырьмя сторонами света, победоносным, доставившим стране безопасность, наделенным семью сокровищами.

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
Вот, друзья, монах бывает дурным, бывает нестыдливым, бывает не боящимся проступка, бывает мало ученым, бывает бездеятельным, бывает забывчивым, бывает плохо постигающим.
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.  
Вот, друзья, монах бывает добрым, бывает стыдливым, бывает боящимся проступка, бывает весьма ученым, бывает полным усердия, бывает наделенным вниманием, бывает [хорошо] постигающим.
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
Он горячо желает способности самосознания и рассудительности и в будущем не лишается стремления к способности самосознания и рассудительности.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Человек, внутренне осознавая формы, видит внешние формы как ограниченные, приятные или неприятные и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Человек, внутренне не осознавая форм, видит внешние формы как ограниченные, приятные или неприятные и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Человек, внутренне не осознавая форм, видит внешние формы как безграничные, приятные или неприятные и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как темно-синие, темносинего цвета, темно-синие на вид, светящиеся темно-синим и пребывает в таком осознавании: „Преодолев, я вижу и знаю их“. evameva → evamevaṁ (bj, mr)
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как желтые, желтого цвета, желтые на вид, светящиеся желтым и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как красные, красного цвета, красные на вид, светящиеся красным и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как белые, белого цвета, белые на вид, светящиеся белым и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей ясностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.  
Когда же, друзья, монах способен к самосознанию … вспоминает давно сделанное, давно сказанное,

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
Вот, друзья, монах бывает дурным, бывает не стыдливым, бывает не боящимся проступка, бывает мало ученым, бывает бездеятельным, бывает забывчивым, бывает плохо постигающим.
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.  
Вот, друзья, монах бывает добрым, бывает стыдливым, бывает боящимся проступка, бывает весьма ученым, бывает полным усердия, бывает наделенным вниманием, бывает [хорошо] постигающим. hirimā → hiriko (sya-all, km)
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.  
Он горячо желает способности самосознания и рассудительности и в будущем не лишается стремления к способности самосознания и рассудительности.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей способностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как темно-синие, темно-синего цвета, темно-синие на вид, светящиеся темно-синим и пребывает в таком осознавании: „Преодолев, я вижу и знаю их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
или подобно тому как одежда из Баранаси, гладкая с обеих сторон, бывает желтой, желтого цвета, желтой на вид, светящейся желтым, так же точно и человек, внутренне не осознавая форм, видит внешние формы как желтые, желтого цвета, желтые на вид, светящиеся желтым и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как красные, красного цвета, красные на вид, светящиеся красным и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как белые, белого цвета, белые на вид, светящиеся белым и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.
Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
И далее, друзья, монах способен к самосознанию, наделен высшей ясностью самосознания, помнит и вспоминает давно сделанное, давно сказанное.

yato kira, bho, ayaṁ attā kāyassa bhedā paraṁ maraṇā ucchijjati vinassati na hoti paraṁ maraṇā;  
‘When this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death: attā → satto (si, mr); attho (pts-vp-pli1)

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

Sace agāraṁ ajjhāvasati rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— 
“When this exists, that is; due to the arising of this, that arises. That is:

“Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— 
“When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,  
“When this exists, that is; due to the arising of this, that arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ— 
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti.  
Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. khippameva → khippaññeva (bj); khippaṁyeva (pts-vp-pli1, mr)
Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti thalaṁ ussāreti;  

Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti;  
The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach.
evamevaṁ kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; atha kho naṁ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena.  
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena;  

passaddhiyā sati nati na hoti.  
When there is tranquility there’s no inclination.
Natiyā asati āgatigati na hoti.  
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going, there’s no passing away and reappearing.

Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.  
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Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.  
Тот, кто придерживается своих собственных воззрений, прочно за них держится, и оставляет их с трудом, имеет не-приверженность к собственным воззрениям, отсутствие прочного их удержания, лёгкость их оставления, посредством чего он мог бы избежать [всего этого]. amāyā → amāyāvitā (mr)
Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya.  
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Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya.  
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‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность6. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это тело», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть это чувство» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть этот ум», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.  
Вот, когда в нём наличествует осознанность как фактор просветления, монах понимает: «Во мне [в данный момент] есть осознанность как фактор просветления». Если в нём нет осознанности как фактора просветления, он понимает: «Во мне [в данный момент] нет осознанности как фактора просветления». Он также понимает как происходит возникновение невозникшей осознанности как фактора просветления, и как возникшая осознанность как фактор просветления достигает осуществления посредством развития.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь.

Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Это также сила Татхагаты …

no ce tattha passati rajaṁ vā aṅgaṇaṁ vā, teneva attamano hoti:  
Если она не увидит ни грязи, ни пятна на нём, она будет рада:

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:  
[Это] подобно тому, как в последний месяц жаркого сезона, когда все зерновые принесли в деревню, пастух охраняет своих коров, сидя у подножья дерева или на открытом месте, поскольку ему нужно следить только за тем,

Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.  
Вот каким образом может не быть волнения о том, чего не существует внутренне.

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— 
«Когда это существует, возникает то; с возникновением этого, возникает и то».
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— 
Когда этого не существует, не возникает и того; с прекращением этого, прекращается и то». Так,

Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
Он наделён осознанностью. Он обладает высочайшей осознанностью и сноровкой [в этом].
yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya.  
Когда он видит божественным глазом, очищенным и превосходящим человеческий, умирающих и перерождающихся существ…

Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.  
Поскольку на самом деле другой мир существует, то тот, кто делает утверждение: «Нет другого мира», – имеет неправильную речь.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā.  
Поскольку на самом деле другой мир существует, то тот, кто делает утверждение: «Есть другой мир», – имеет правильную речь.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā.  
Поскольку на самом деле есть действие, то тот, кто делает утверждение: «Нет действия», – имеет неправильную речь.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā.  
Поскольку на самом деле есть действие, то тот, кто делает утверждение: «Есть действие», – имеет правильную речь.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā.  
Поскольку на самом деле есть причинность, то тот, кто делает утверждение: «Нет причинности», – имеет неправильную речь.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā.  
Поскольку на самом деле причинность есть, то тот, кто делает утверждение: «Есть причинность», – имеет правильную речь.

Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti.  
Когда осознанность к дыханию развита и взращена, это приносит великий плод и великое благо».
“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti?  
«Почтенный, каким образом осознанность к дыханию развита и взращена, так что это приносит великий плод и великое благо?»
Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.  
Когда осознанность к дыханию развита и взращена, это приносит великий плод и великое благо.
Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?  
И каким образом осознанность к дыханию развита и взращена, так что это приносит великий плод и великое благо?
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.  
Рахула, вот так осознанность к дыханию развита и взращена, так что это приносит великий плод и великое благо.

‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…  
",
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…  
Вне зависимости от того, есть ли одно из этих воззрений– [всё равно] есть рождение, есть старение, есть смерть, есть печаль, стенание, боль, грусть и отчаяние, уничтожение которых я предписываю здесь и сейчас, ",

Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti— 
Вот, Бхаддали, монах обладает: правильным воззрением того, кто вышел за пределы тренировки1, правильным устремлением…, правильной речью…,  правильными действиями…, правильными средствами к жизни…, правильным усилием…, правильной осознанностью…, правильным сосредоточением…, правильным знанием…, правильным освобождением того, кто вышел за пределы тренировки. ",

Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.  
Потому что когда есть болезнь, есть потребность в лекарстве, а когда болезни нет, то и нет потребности в лекарстве». ",

Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti— 
Вот монах обладает правильными воззрениями того, кто окончил тренировку, правильными устремлениями… речью… действиями… средствами к жизни… усилием… осознанностью… сосредоточением… правильным знанием… правильным освобождением того, кто окончил тренировку. ",

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti.  
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то». ",
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati.  
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то» – это ещё более неясно для меня. ",

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. ",

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он живёт домохозяйской жизнью, он станет царём-миродержцем, праведным царём, который правит Дхаммой, покорителем четырёх сторон света, всепобедившим, утвердившим порядок в своей стране, владеющим семью сокровищами. ",
na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;  
ни одно зёрнышко риса не проходит внутрь не разжёванным, ни одного зёрнышка риса не остаётся во рту, ",

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.  
Если он живёт домохозяйской жизнью, он станет царём-миродержцем, праведным царём, который правит Дхаммой, покорителем четырёх сторон света, всепобедившим, утвердившим порядок в своей стране, владеющим семью сокровищами. ",

Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Kathañcānanda, sativinayo hoti?  
And how is there removal by accurate recollection?
Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— 
That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is,

Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti:  
When they have mindfulness and situational awareness, the Realized One guides them further:

Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.  
It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.  
It’s when a true person is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,  
«Когда есть это, то возникает то. С возникновением этого, возникает и то. ",
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— 
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то. То есть: ",

Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.  
В ком есть правильное воззрение, у того возникает правильное устремление. В ком есть правильное устремление, у того возникает правильная речь. В ком есть правильная речь, у того возникает правильное действие. В ком есть правильное действие, у того возникают правильные средства к жизни. В ком есть правильные средства к жизни, у того возникает правильное усилие. В ком есть правильное усилие, у того возникает правильная осознанность. В ком есть правильная осознанность, у того возникает правильное сосредоточение. В ком есть правильное сосредоточение, у того возникает правильное знание. В ком есть правильное знание, у того возникает правильное освобождение. ",
sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …  
В ком есть правильная осознанность, у того неправильная осознанность устранена… ",

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.  
Монахи, когда осознанность к дыханию развита и взращена, она приносит великий плод и благо. ",
Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?  
И каким образом осознанность к дыханию развита и взращена, так что это приносит великий плод и великое благо? ",
Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.  
Вот как, монахи, когда осознанность к дыханию развита и взращена, это приносит великий плод и великое благо. ",
Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.  
Каждый раз, монахи, когда монах пребывает в созерцании тела как тела, будучи старательным, бдительным, осознанным, устраняя алчность и грусть к миру – в этом случае неослабевающая осознанность утверждается в монахе. ", asammuṭṭhā → appamuṭṭhā (cck); appammuṭṭhā (sya1ed, sya2ed, km)
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность». Он развивает его, и благодаря развитию он осуществляется в нём. ",
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.  
умственных феноменов как умственных феноменов, будучи старательным, бдительным, осознанным, устраняя алчность и грусть в отношении мира, то в этом случае неослабевающая осознанность утверждается в этом монахе... ",
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.  
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность»… ",

“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?  
«И как, монахи, осознанность к телу развита и взращена, что это приносит великий плод и великое благо? ", hoti → ekodibhoti (sya-all, km)

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.  
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

passaddhiyā sati nati na hoti.  
When there is tranquility there’s no inclination.
Natiyā asati āgatigati na hoti.  
When there’s no inclination there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going there’s no passing away and reappearing.

yā tathābhūtassa sati sāssa hoti sammāsati;  
their mindfulness is right mindfulness,
yā tathābhūtassa sati sāssa hoti sammāsati;  
mn149

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
‘When what exists is there old age and death? What is a condition for old age and death?’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?  
‘When what exists is there rebirth? What is a condition for rebirth?’
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.  
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?  
‘When what exists is there continued existence? What is a condition for continued existence?’
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.  
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?  
‘When what exists is there grasping? What is a condition for grasping?’
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.  
‘When craving exists there’s grasping. Craving is a condition for grasping.’
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?  
‘When what exists is there craving? What is a condition for craving?’
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.  
‘When feeling exists there’s craving. Feeling is a condition for craving.’
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?  
‘When what exists is there feeling? What is a condition for feeling?’
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.  
‘When contact exists there’s feeling. Contact is a condition for feeling.’
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?  
‘When what exists is there contact? What is a condition for contact?’
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.  
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?  
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
‘When what exists are there name and form? What is a condition for name and form?’
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?  
‘When what exists is there consciousness? What is a condition for consciousness?’
‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.  
‘When choices exist there’s consciousness. Choices are a condition for consciousness.’
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?  
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.  
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?  
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?  
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.  
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?  
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.  
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?  
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.  
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?  
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?  
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.  
‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  
‘When what exists is there old age and death? What is a condition for old age and death?’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.  
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘kimhi nu kho sati jāti hoti …pe…  
‘When what exists is there rebirth? …
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
‘kimhi nu kho asati jāti na hoti …pe…  
‘When what doesn’t exist is there no rebirth? …

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  
When this exists, that is; due to the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
When this exists, that is; due to the arising of this, that arises.
imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;  
Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;  
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.

‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  
If you have the view that the soul and the body are different things, there is no living of the spiritual life.

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  
‘When this exists, that is; due to the arising of this, that arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— 
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Natiyā sati āgatigati hoti.  
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.  
When there is coming and going, there is passing away and reappearing.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  
When this support exists, consciousness becomes established.
Natiyā sati āgatigati hoti.  
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.  
When there is coming and going, there is passing away and reappearing.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.
Natiyā asati āgatigati na hoti.  
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going, there’s no passing away and reappearing.

‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti;  
‘When this exists, that is; when this doesn’t exist, that is not.

kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?  
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?  
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  
‘When this exists, that is; due to the arising of this, that arises. imasmiṁ sati idaṁ hoti … → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya
saṅkhāresu sati viññāṇaṁ hoti;  
When choices exist consciousness comes to be.
viññāṇe sati nāmarūpaṁ hoti;  
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṁ hoti;  
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;  
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;  
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;  
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;  
When craving exists grasping comes to be.
upādāne sati bhavo hoti;  
When grasping exists continued existence comes to be.
bhave sati jāti hoti;  
When continued existence exists rebirth comes to be.
kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?  
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti → etthantare pāṭhopi tattha tatheva
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.  
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. imasmiṁ asati idaṁ na hoti … → etthantare pāṭhopi tattha tatheva "
saṅkhāresu asati viññāṇaṁ na hoti;  
When choices don't exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṁ na hoti;  
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṁ na hoti …pe…  
When name and form don’t exist the six sense fields don’t come to be. …