Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, they see forms externally, limited, both pretty and ugly.  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, they see forms externally, limited, both pretty and ugly.  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, they see forms externally that are yellow, with yellow color and yellow appearance.  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, they see forms externally that are white, with white color and white appearance.  
Tāni abhibhuyya:  
Having mastered this, they are aware that:  

“Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi.   “Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest.  
Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.  
I see two reasons to frequent remote lodgings in the wilderness and the forest.”  

Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.   The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities.  
Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.  
The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.  

“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.   “Whatever dangers there are, all come from the foolish, not from the astute.  
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;  
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.  
evamevaṁ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.  
In the same way, whatever dangers there are, all come from the foolish, not from the astute.  

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.   “There are these three characteristics, signs, and manifestations of a fool.  
Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.  
These are the three characteristics, signs, and manifestations of a fool.  
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.  
There are these three characteristics, signs, and manifestations of an astute person.  
Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.  
These are the three characteristics, signs, and manifestations of an astute person.  

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.   “Mendicants, a family where the children honor their parents in their home is said to live with Brahmā.  
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with the first teachers.  
Sāhuneyyāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.  

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.   Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,  
Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.  
Then those seeds would grow, increase, and mature.  
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.  
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.  
Tāni puriso agginā ḍaheyya.  
But someone would burn them with fire,  
Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.  
Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
anabhāvaṅkatāni → anabhāvakatāni (bj, pts1ed); anabhāvaṁ katāni (sya-all)  

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

“Tīṇimāni, bhikkhave, devadūtāni.   “There are, mendicants, these three messengers of the gods.  

“Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni.   “Mendicants, these three things are recommended by astute true persons.  
Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti.  
These are the three things recommended by astute true persons.  
Sataṁ etāni ṭhānāni,  
These are the things recommended by the good,  

cāgaṁ sucaritāni ca;   the generosity and good deeds,  

Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.   So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.  
“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.  
“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”  

Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.   Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart.  

Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ—  Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:  
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ— 
“Brahmin, these various kinds of high and luxurious bedding  
Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti.  
are hard for renunciates to find. And even if they do get them, they’re not allowed.  
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  
I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.  

So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.   They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.  
usīranāḷimattānipi → usīranāḷamattānipi (bj, sya-all, km); usīranālamattāni (pts1ed)  

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.   The life span of the gods of the Four Great Kings is five hundred of these divine years.  
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo.  
Two hundred years in the human realm is one day and night for the Gods of Yama.  
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo.  
Four hundred years in the human realm is one day and night for the Joyful Gods.  
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo.  
Eight hundred years in the human realm is one day and night for the Gods Who Love to Create.  
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  

“Tīṇimāni, bhante, gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ.   “Sir, there are these three kinds of fragrance that spread only with the wind, not against it.  
imāni kho, bhante, tīṇi gandhajātāni, yesaṁ anuvātaṁyeva gandho gacchati, no paṭivātaṁ.  
These are the three kinds of fragrance that spread only with the wind, not against it.  

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.   They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  
They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  
They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  
They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.   They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual life. They keep the rules they’ve undertaken.  
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  
They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.  
They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  

So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.   They break some lesser and minor training rules, but are restored.  
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.  
But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.  

Atha kho, bhikkhave, hoti so samayo yaṁ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.   But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.  

Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.   In this way that farmer’s crop would reach the peak and the pith, being pure and consolidated in the core.  

“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—  “Mendicants, a mendicant committed to the higher mind should focus on three foundations from time to time:  
Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni— 
In the same way, a mendicant committed to the higher mind should focus on three foundations from time to time:  

Atitti dve ca vuttāni,   " 

“Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni.   “Mendicants, these four trifles are easy to find and are blameless.  
Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni.  
These four trifles are easy to find and are blameless.  

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

yāni kho pana tāni gahaṭṭhakāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.   They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work.  

Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ—  Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:  
sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.  

Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṁ antarā ca verañjaṁ addhānamaggappaṭipannā honti.   as were several householders, both women and men.  
Addasaṁsu kho gahapatī ca gahapatāniyo ca bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.  
where the householders saw him.  
Disvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca:  
They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:  

“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṁ gahapatāniṁ manasāpi aticaritā, kuto pana kāyena.   “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed.  

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.   “Mendicants, a family where the children honor their parents in their home is said to live with Brahmā.  
Sapubbācariyakāni, bhikkhave, tāni kulāni, yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with the first teachers.  
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with the old deities.  
Sapubbadevatāni → sapubbadevāni (sya-all, km)  
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.  

Pamāṇavantāni sarīsapāni.   But limited are crawling things,  
Paṭikkamantu bhūtāni;  
go away, creatures!  

Visamaṁ candimasūriyesu parivattantesu visamaṁ nakkhattāni tārakarūpāni parivattanti.   … the courses of the stars and constellations …  
Samaṁ candimasūriyesu parivattantesu samaṁ nakkhattāni tārakarūpāni parivattanti.  
… the stars and constellations …  

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.   They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up.  
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi.  
I’m healthy …  

Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ.   The lifespan of the gods of abundant fruit is five hundred eons.  

Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ.   The lifespan of the gods of abundant fruit is five hundred eons.  

Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.   It’s when a person frequents remote lodgings in the wilderness and the forest.  
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.  
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.  
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.  
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.  
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.  
It’s when a person frequents remote lodgings in the wilderness and the forest.  

“Cattārimāni, bhikkhave, vacīduccaritāni.   “Mendicants, there are these four kinds of bad conduct by way of speech.  

“Cattārimāni, bhikkhave, vacīsucaritāni.   “Mendicants, there are these four kinds of good conduct by way of speech.  

Tassimāni pañcindriyāni adhimattāni pātubhavanti—  And these five faculties manifest in them strongly:  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
These five faculties manifest in them strongly:  

Tassimāni pañcindriyāni adhimattāni pātubhavanti—  And these five faculties manifest in them strongly:  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  

Tassimāni pañcindriyāni adhimattāni pātubhavanti—  And these five faculties manifest in them strongly:  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  

Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṁ anuppaveccheyya.   And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain.  
Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṁ anuppaveccheyya.  
And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain.  

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.   Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they fit in the discourse and are exhibited in the training, you should draw the conclusion:  

‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo—  No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.  

“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Wanderers, I declare these four truths of the brahmins, having realized them with my own insight.  

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.   “Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.  
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.   They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’  
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.  
and pull it out by its roots, right down to the fibers and stems.  
usīranāḷimattānipi → usīranāḷamattānipi (bj); usīranālimattānipi (pts1ed) 
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.  
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”  

Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.   There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.  
Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?  
What are the eighteen currents of craving that derive from the interior?  
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.  
These are the eighteen currents of craving that derive from the interior.  
Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?  
What are the eighteen currents of craving that derive from the exterior?  
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.  
These are the eighteen currents of craving that derive from the exterior.  
Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.  
So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.  
Imāni vuccanti, bhikkhave, chattiṁsa taṇhāvicaritāni.  
These are called the thirty-six currents of craving.  
Iti evarūpāni atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni.  
Each of these pertain to the past, future, and present,  

“Cattārimāni, bhikkhave, vacīduccaritāni.   “Mendicants, there are these four kinds of bad conduct by way of speech.  
Imāni kho, bhikkhave, cattāri vacīduccaritāni.  
These are the four kinds of bad conduct by way of speech.  
Cattārimāni, bhikkhave, vacīsucaritāni.  
There are these four kinds of good conduct by way of speech.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  

Cattārimāni, brāhmaṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   I declare these four kinds of deeds, having realized them with my own insight.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  

Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.   Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?  

“Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena.   “Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons.  
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarena.  
When families don’t stay wealthy for long, it’s always for one or more of these four reasons.  
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena.  
When families do stay wealthy for long, it’s always for one or more of these four reasons.  
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarenā”ti.  
When families do stay wealthy for long, it’s always for one or more of these four reasons.” 

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ.   “Mendicants, when a mendicant has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest.  
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When a mendicant has these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest.  
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When a mendicant has four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.  
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.  
When a mendicant has these four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.” 

Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni.   It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater.  
Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni;  
From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.  

Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṁ aggamakkhāyati, yadidaṁ—  The ethical conduct loved by the noble ones is said to be the best of all ethics.  
ariyakantāni sīlāni tesaṁ → ariyakantāni tesaṁ (bj, sya-all, km, pts1ed) 

“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.   “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.  
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.  

yāni tāni navasassāni navaphalāni tāni paṭhamaṁ sīlavantesu patiṭṭhāpeti.   Presenting the freshly harvested grains and fruits first to those who are ethical.  

Puññakkhettāni lokasmiṁ,   fields of merit for the world,  

Ṭhānānetāni sampassaṁ,   Seeing these five reasons  

cāgaṁ sucaritāni ca;   the generosity and good deeds,  

tāni me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.   may the Buddha please accept them from me out of compassion.”  

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.   “Sire, the finest chariots are harnessed.  

Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti;   Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up.  

Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṁyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.   It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.  

Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṁyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.    

Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.   Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” 

Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.   Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” 

Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.   When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.  
Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.  
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.  
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.  
Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ.  
When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.  

Tāni vo paṭibujjhitabbāni;   You should look out for them  
Tāni vo paṭibujjhitabbāni;  
You should look out for them,  

Tāni vo paṭibujjhitabbāni;   You should look out for them  
Te cīvare kalyāṇakāmā samānā riñcissanti paṁsukūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni;  
They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest.  
Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni;  
They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest.  
Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni;  
They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest.  
Tāni vo paṭibujjhitabbāni;  
You should look out for them  

yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ—  And they are deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  

Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.   He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields.  
Tassa evarūpo attabhāvapaṭilābho—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.  
 

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti.   They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up.  
Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi.  
I’m healthy.  

Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.   They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ.   “Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.  
When a mendicant has these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”  

‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.   They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’  

yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.   He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.  
Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo.  
I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.  

Na hiṁse pāṇabhūtāni,   You shouldn’t harm living beings,  

Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṁ sīlesu aparipūrakārino.   And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts.  
samādapitāni → samādāpitāni (?)  
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino.  
‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts.  
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:  
Then Gavesī went to those five hundred lay followers and said to them:  
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ:  
Then those five hundred lay followers went to Gavesī and said to him:  
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti.  
‘From this day forth may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’  
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino.  
‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts.  
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:  
Then Gavesī went to those five hundred lay followers and said to them:  
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ:  
 
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti.  
 
Imānipi pañca upāsakasatāni sīlesu paripūrakārino.  
 
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā.  
are celibate, set apart, avoiding the vulgar act of sex.  
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:  
Then Gavesī went to those five hundred lay followers and said to them:  
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ:  
 
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti.  
 
Imānipi pañca upāsakasatāni sīlesu paripūrakārino.  
 
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā.  
 
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā.  
eat in one part of the day, abstaining from eating at night, and food at the wrong time.  
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:  
Alabhiṁsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alabhiṁsu upasampadaṁ.  
And they did receive the going forth and ordination in the Buddha’s presence.  
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti.  
Oh, may these five hundred mendicants do the same!’  
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— 
Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.  
bhikkhusatāni vūpakaṭṭhā → bhikkhusatāni ekekā vūpakaṭṭhā (sya-all, km)  
Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchākaṁsu.  
And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom.  

Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṁ payirupāsanti.   Now at that time around five hundred Licchavis were visiting the Buddha.  

Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.   When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.  

Atha kho nakulapituno gahapatissa nakulamātarā gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi.   And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot.  

Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni.   Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.  
disāvidisāvikkhittāni → disāvidisāsu vikkhittāni (bj) | kaṭiṭṭhikaṁ → kaṭaṭṭhikaṁ (bj) | phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ → piṭṭhikaṇḍakaṁ aññena sīsakaṭāhaṁ (si, pts1ed) | piṭṭhikaṇṭakaṭṭhikaṁ aññena sīsakaṭāhaṁ (sya-all, km) | saṅkhavaṇṇappaṭibhāgāni → saṅkhavaṇṇūpanibhāni (bj, sya-all, pts1ed) | puñjakitāni → puñjakatāni (pts1ed) 

So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ riñcati araññavanapatthāni pantāni senāsanāni;   Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.  
So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ na riñcati araññavanapatthāni pantāni senāsanāni.  
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.  

“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.   “Come, Ānanda, let’s go to the eastern gate to bathe.”  
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.  
So the Buddha went with Ānanda to the eastern gate to bathe.  
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.  
When he had bathed and emerged from the water he stood in one robe drying himself.  

vacīduccaritāni ca;   by way of body,  

Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena.   The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.  
Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti;  
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.  

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ;   Its fruits were as large as  
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.  
He had many hundreds of disciples.  
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.  
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.  
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.  
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.  
He had many hundreds of disciples.  
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  
Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.  
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.  
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.  
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.  
‘We will have no malicious intent for those who we want to have as our spiritual companions.’  
Anekāni satānipi;  
their disciples were also  

Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti.   There are some seats spread out by others, I will sit there.”  

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ.   Then Venerable Ānanda together with several mendicants went to the Aciravati River to bathe.  
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.  
When he had bathed and emerged from the water he stood in one robe drying himself.  
“idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ.  
 
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno.  
 
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field.  
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni.  
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock.  
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  
Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field.  
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni.  
Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock.  
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.  
Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber.  
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.  
Suppose that there were some cool, extinguished coals. They were placed on a pile of grass or timber.  

Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti;   As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past,  

Kinti te, ānanda, sutaṁ: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?   Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”  
“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.  
“I have heard that, sir.”  
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.  

Athopissa duruttāni,   They put up with your harsh words,  
Yamhi etāni ṭhānāni,  
The person in whom  

Yamhi etāni ṭhānāni,   The person in whom  

Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.   I make known these seven qualifications for graduation after realizing them with my own insight.  
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  
These are the seven qualifications for graduation that I make known after realizing them with my own insight.  

Satta kho imāni, ānanda, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.   These are the seven qualifications for graduation that I make known after realizing them with my own insight.  
Imāni kho, ānanda, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni.  
These are the seven qualifications for graduation that I make known after realizing them with my own insight.  

Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.   Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.  
Esāhaṁ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṁ demi, pañca vacchatarasatāni muñcāmi jīvitaṁ demi, pañca vacchatarisatāni muñcāmi jīvitaṁ demi, pañca ajasatāni muñcāmi jīvitaṁ demi, pañca urabbhasatāni muñcāmi jīvitaṁ demi.  
Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life!  
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti.  
May they eat grass and drink cool water and enjoy a cool breeze!” 

api ca kho yānissa tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni tāni anussarati …pe….   they recall when they used to laugh, chat, and have fun with females …  
Napi yānissa tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni tāni anussarati;  
 

api ca kho ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ—  They give a gift thinking, ‘The ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.  
Napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— 
 
napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— 
 

Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.   Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”  

Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.   When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,  
Ahampi etāni jānāmi.  
for I know them too.  
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.  
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,  
Ahampi etāni jānāmi.  
for I know them too.  

No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi.   But what if that doesn’t work? Then pinch your ears and rub your limbs.  
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi.  
But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations.  
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī”ti.  
I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”  

Tāni ārocayissāmi,   I’ll explain them now;  

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati.   There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls.  
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti;  
It’s like the time after the rainy season, when the rain falls heavily and water remains here and there in the cows’ hoofprints.  
evamevaṁ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti.  
In the same way, water in the ocean remains here and there in puddles like cows’ hoofprints.  
gopphakamattāni → gopadamattāni (bj, sya-all, pts1ed)  
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.  
He had many hundreds of disciples.  

Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.   But she had not properly sat on them to keep them warm and incubated.  
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.  
Because she has not properly sat on them to keep them warm and incubated.  
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.  
And she properly sat on them to keep them warm and incubated.  
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.  
Because she properly sat on them to keep them warm and incubated.  
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti.  
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.  

Saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.   And sixty monks were freed from defilements by not grasping. 

Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.   He had many hundreds of disciples.  
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni nappasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.  
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.  
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.  
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.  
He had many hundreds of disciples.  
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni nappasādesuṁ, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  
Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.  
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.  
Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm.  
‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.  
‘We will have no malicious intent for our spiritual companions.’  

Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ.   He had many hundreds of disciples,  
Vassasataṁ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati— 
Living for a hundred years, there are just three hundred seasons,  
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati— 
Living for three hundred seasons, there are just twelve hundred months,  
cattāri māsasatāni hemantānaṁ, cattāri māsasatāni gimhānaṁ, cattāri māsasatāni vassānaṁ.  
four hundred in each of the winter, summer, and rains.  
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati— 
Living for twelve hundred months, there are just twenty-four hundred fortnights,  
aṭṭhaddhamāsasatāni hemantānaṁ, aṭṭhaddhamāsasatāni gimhānaṁ, aṭṭhaddhamāsasatāni vassānaṁ.  
eight hundred in each of the winter, summer, and rains.  
Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṁsaṁyeva rattisahassāni jīvati— 
Living for 2,400 fortnights, there are just 36,000 days,  
kataṁ vo taṁ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.  
Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

honti pañca satāni ca;    
Aṭṭhavīsati suttāni,  
 

11. Rāgapeyyāla   11. Abbreviated Texts Beginning With Greed  
Rāgapeyyāla → rāgādipeyyālasuttāni (bj) 

Mettāsutta   The Benefits of Love  
Mettāsutta → mettānisaṁsasuttaṁ (bj)  

Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati.   Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.  
So yaṁ yadeva rukkhaṁ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṁ paṭinadanti;  
where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound.  
yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṁ paṭinadanti.  
But the trees that were rotten inside, decomposing and decayed, made a thud.  

Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.   And she properly sat on them to keep them warm and incubated.  

Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṁ sārathissa āvikattā hoti.   He openly shows his tricks, bluffs, ruses, and feints to his trainer,  
kho panassa honti → yāni kho panassa tāni (sya-all)  
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṁ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu.  
They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions,  

gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti.   the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.  
Yampi, bhante, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti;  
 
Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti;  
When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.  
evamevaṁ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti.  
In the same way, when they go forth from the lay life to homelessness, all four classes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply considered ‘Sakyan ascetics’.  
Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti;  
 

Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni, nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmi.   Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.  

“Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṁ imaṁ mahatiṁ parisaṁ saṅgaṇhāmi.   “Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha.  

pañcindriyāni bhāvitāni honti subhāvitāni …pe…   the five faculties …  

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.   The life span of the Gods of the Four Great Kings is five hundred of these divine years.  
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṁsānaṁ devānaṁ eso eko rattindivo.  
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.  
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo.  
Two hundred years in the human realm is one day and night for the Gods of Yama.  
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo.  
Four hundred years in the human realm is one day and night for the Joyful Gods.  
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo.  
Eight hundred years in the human realm is one day and night for the Gods Who Love to Create.  
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.   The life span of the Gods of the Four Great Kings is five hundred of these divine years.  
Yāni, visākhe, mānusakāni dve vassasatāni …pe…  
Two hundred years in the human realm …  
cattāri vassasatāni …pe…  
Four hundred years in the human realm …  
aṭṭha vassasatāni …pe…  
Eight hundred years in the human realm …  
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  

Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ.   The life span of the Gods of the Four Great Kings is five hundred of these divine years.  
tāni, bojjhe, mānusakāni dve vassasatāni …pe…  
Two hundred years in the human realm …  
cattāri vassasatāni …pe…  
Four hundred years in the human realm …  
aṭṭha vassasatāni …pe…  
Eight hundred years in the human realm …  
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo.  
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.  

Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe…. Ekamantaṁ nisinnaṁ kho nakulamātaraṁ gahapatāniṁ bhagavā etadavoca:   Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:  

Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.   The true teaching will remain only five hundred years.  
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi;  
It’s like those families with many women and few men. They’re easy prey for bandits and thieves.  

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya;   And someone was to open up the drains and close off the inlets,  
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya;  
And someone was to open up the inlets and close off the drains,  

Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;   Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.  
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;  
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.  
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  

So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ, riñcati araññavanapatthāni pantāni senāsanāni;   Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.  
So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ, na riñcati araññavanapatthāni pantāni senāsanāni.  
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.  

Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni,   Perceiving form internally, they see forms externally, limited, both pretty and ugly.  
tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
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. …  
pītāni pītavaṇṇāni …pe…  
yellow …  
odātāni odātavaṇṇāni …pe… odātanibhāsāni,  
Not perceiving form internally, they see forms externally, white, with white color and white appearance.  
tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti— 
Mastering them, they perceive: ‘I know and see.’  

Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā”ti.   Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.” 

Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṁsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṁsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ kappāsikasukhumānaṁ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti.   84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jeweled earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, cotton, silk, and wool. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed like an overflowing river.  

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:  
Katamāni pañca bhayāni verāni vūpasantāni honti?  
What are the five dangers and threats they have quelled?  
Imāni pañca bhayāni verāni vūpasantāni honti.  
These are the five dangers and threats they have quelled.  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:  

“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Mendicants, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:  
Katamāni pañca bhayāni verāni vūpasantāni honti?  
What are the five dangers and threats they have quelled?  
Imāni pañca bhayāni verāni vūpasantāni honti.  
These are the five dangers and threats they have quelled.  
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:  

Dve verā dve āghātāni,   " 

“Pāmojjaṁ kho, ānanda, pītatthaṁ pītānisaṁsan”ti.   “Rapture …”  
pāmojjaṁ pītatthaṁ pītānisaṁsaṁ;  
Rapture is the purpose and benefit of joy.  

pāmojjaṁ pītatthaṁ pītānisaṁsaṁ;   Rapture is the purpose and benefit of joy.  

tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṁ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.   Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.  

Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena;   The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.   Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  
Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ kātuṁ alaṁ saṁvidhātuṁ,  
 

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.   Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  
‘Yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho vatāyaṁ bhikkhu analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātun’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti.  
Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing.  

Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ:   Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:  
sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;   Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance.  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;  
The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance.  
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  

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

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.   ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well evaluated in both the rules and accompanying material?  
No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāyasmā, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyissati.  
If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say:  

“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya.   “But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years.  
ekaṁ vassaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
one year …  
Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
ten months …  
aḍḍhamāsaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
a fortnight …  
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
ten days …  
ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno.  
Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or unfailingly a stream-enterer.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.   Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. …  
Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ,  
 

Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni.   I say that the three kinds of misconduct are fueled by something, they’re not unfueled.  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni.  
I say that the three kinds of good conduct are fueled by something, they’re not unfueled.  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

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

Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti.   Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints.  
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.  
Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints.  

pañca balāni bhāvitāni honti subhāvitāni …   the five powers …  

“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
Katamāni pañca bhayāni verāni vūpasantāni honti?  
What are the five dangers and threats they have quelled?  
Imāni pañca bhayāni verāni vūpasantāni honti.  
These are the five dangers and threats they have quelled.  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves:  

Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti.   But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”  
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni.  
“Householder, we’ve each explained our own convictions.  

Atha kho āyasmā ānando rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.   Then Ānanda rose at the crack of dawn and went to the hot springs to bathe.  
Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.  
When he had bathed and emerged from the water he stood in one robe drying himself.  
Kokanudopi kho paribbājako rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.  
The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.  

diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,   Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.  

“icchāmahaṁ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.   “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”  
“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.  
“Upāli, remote lodgings in the wilderness and the forest are challenging.  
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:  
‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that  
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:  
‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.  
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.  
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.  

Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.   He has worked out around five hundred arguments by which followers of other religions will know when they’ve been refuted.”  

no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi;   If you don’t stroke fresh cow dung, stroke green grass.  
no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi;  
If you don’t stroke green grass, serve the sacred flame.  
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.  
Whether or not you stroke green grass, you’re still impure.  
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.  
Whether or not you stroke green grass, you’re still pure.  

Nasevitabbādisutta   Should Not Associate, Etc.  
Nasevitabbādisutta → sevitabbādidvādasasuttāni (bj)  

ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.   in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.  
ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.  
in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.  

“Pāmojjaṁ kho, ānanda, pītatthaṁ pītānisaṁsaṁ”.   “Rapture …”  
pāmojjaṁ pītatthaṁ pītānisaṁsaṁ,  
Rapture is the purpose and benefit of joy.  

Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.   And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.  

Puna caparaṁ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.   Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is deft and tireless in a diverse spectrum of duties, this is an outcome of faith.  
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.  
“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.  
Ayaṁ, bhante, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.  
This mendicant is deft and tireless in a diverse spectrum of duties …  
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.  
The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”  

Mettāsutta   The Benefits of Love  
Mettāsutta → mettānisaṁsasuttaṁ (bj) 

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ (…) ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti.   It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements.  
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements.  

bhiyyo pañcasatāni ca;    

katāni akatāni ca.   what you’ve done or left undone.  

Yassindriyāni samathaṅgatāni,   Whose faculties have become serene,  
Yassindriyāni → kassindriyāni (thag2.43:1 [Brahmālittheragāthā]) | samathaṅgatāni → samathaṁ gatāni (bj, pts1ed, pts2ed)  

Sukhakāmāni bhūtāni,   Creatures love happiness,  
Sukhakāmāni bhūtāni,  
Creatures love happiness,  

Yānimāni apatthāni,   These dove-grey bones  
apatthāni → yānimāni apattāni (mr); yānimāni'paviddhāni (?)  
tāni disvāna kā rati.  
what joy is there in such a sight?  

attano ahitāni ca;   harmful to oneself,  

pabbatāni vanāni ca;   to mountains and forest groves,  

Saritāni sinehitāni ca,   A persons’s joys  
Tiṇadosāni khettāni,  
Weeds are the bane of crops,  
Tiṇadosāni khettāni,  
Weeds are the bane of crops,  
Tiṇadosāni khettāni,  
Weeds are the bane of crops,  
Tiṇadosāni khettāni,  
Weeds are the bane of crops,  

Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava, sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni.   Gāthāsatāni cattāri,  

ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni   This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.  
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.  
There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds.  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?  
And what are the eighteen grounds on which they rely?  
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  
with features and details.  
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.  
There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.  
‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,  
‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā  
But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.  
santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,  
There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.  
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.  
These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.  
Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.  
Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.  
There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds.  
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?  
And what are the forty-four grounds on which they rely?  
Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.  
These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …  
Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none.  
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.  
These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.  
Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.  
they theorize about the past on these eighteen grounds …  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.  
they theorize about the future on these forty-four grounds …  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.  
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.  
they theorize about the past on these eighteen grounds …  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.  
they theorize about the future on these forty-four grounds …  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.  
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact.  
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.  
 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.  
 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.  
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact.  
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.  
All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.  
evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.  
In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.  
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti;  
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.  

“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:   “Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king,  
“kappitāni kho te, deva, hatthiyānāni,  
“The elephants are ready, sire.  
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;  
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.  
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;  
 
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti,  
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.  
Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni  
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.  
So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.  
He would pay off the original loan and have enough left over to support his partner.  
Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.  
 
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.  

“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.   “Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.  
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.  
And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.  
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.  
And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.  

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena.   Now at that time around five hundred brahmins from abroad were residing in Campā on some business.  
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…  
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …  
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…  
Many thousands of deities have gone for refuge for life to him. …  

Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.   Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.  
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti:  
Now at that time several hundred brahmins were residing in Khāṇumata  
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…  
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …  
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…  
Many thousands of deities have gone for refuge for life to him. …  
“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;  
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;  
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;  
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;  
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti.  
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”  

‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti.   ‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see divine sights that are pleasant, sensual, and arousing, but I don’t hear divine sounds that are pleasant, sensual, and arousing.’  
Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, udāhu asantānī”ti?  
The divine sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”  
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.  
“Such sounds really do exist, but Sunakkhatta cannot hear them.”  
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti?  
“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?”  
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
they see divine sights but don’t hear divine sounds.  
Uddhamadho tiriyaṁ dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
 
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
they hear divine sounds but don’t see divine sights.  
Uddhamadho tiriyaṁ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
 
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
they see divine sights and hear divine sounds.  
Uddhamadho tiriyaṁ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.  
 
Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.  
This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear divine sounds that are pleasant, sensual, and arousing, even though they really do exist.”  

Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.   There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.  
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni.  
‘Let us leave aside those matters on which we disagree.  

So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.   He would pay off the original loan and have enough left over to support his partner.  
Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.  
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.  

“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight.  
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  
These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight.  

Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.   Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them still lead someone who practices them to the company of Brahmā.  
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti;  
It’s like a village or town that has many different roads nearby, yet all of them meet at that village.  
evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.  
In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them still lead someone who practices them to the company of Brahmā.”  

Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.   I have had one gathering of disciples—1,250 mendicants who had ended their defilements.  
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.  
Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe…  
His hairs grow one per pore.  
Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…  
His hairs stand up; they’re blue-black and curl clockwise.  
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,  
‘Sire, the finest chariots are harnessed.  
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,  
 
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.  
After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.  
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.  
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
Being taught like this their minds were soon freed from defilements by not grasping.  
Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ.  
 
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
Being taught like this their minds were soon freed from defilements by not grasping.  
Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni:  
The 84,000 people who had gone forth previously also heard:  
Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.  
Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.  
Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ.  
 
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.  
 
‘nikkhantāni kho, mārisā, pañcavassāni;  
‘Good sirs, the fifth year has ended.  
‘nikkhantāni kho, mārisā, chabbassāni,  
‘Good sirs, the sixth year has ended.  
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.  
You have had one gathering of disciples—1,250 mendicants who had ended their defilements.  
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni.  
 

Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?   Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”  
“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.  
“I have heard that, sir.”  
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.  
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.  
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.  
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;  
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.  
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.  
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.  
Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.  
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.  
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.  
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.  
Tāni etāni diṭṭhāni,  
But now that these truths have been seen,  
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.  
In excess of five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:  
Tāni ce sutte osāriyamānāni …pe…  
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.  
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.  
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:  
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:  
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:  
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:  
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.  
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.  
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.  
There the Buddha can drink and cool his limbs.”  
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.  
Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.  
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu.  
Then around five hundred carts passed by right next to Āḷāra Kālāma.  
‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?  
‘Sir, didn’t you see the five hundred carts pass by?’  
‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi;  
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you?  
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti.  
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’  
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya;  
to neither see nor hear a sound as five hundred carts pass by right next to you?  
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā.  
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?  
aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni → nava vā sakaṭasatāni dasa vā sakaṭasatāni (sya-all, km, pts1ed)  
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.  
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.  
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.  
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.  
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.  
And heavenly choirs sang in the sky in honor of the Realized One.  
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.  
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.  
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.  
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ.  
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.  
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:  
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,  
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:  
“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”  
Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:  
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,  
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:  
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”  
Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu.  
And the five hundred mendicants did likewise.  
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.  
“There is no portion of the Buddha’s relics left, they have already been portioned out.  

Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca.   The golden palms had trunks of gold, and leaves and fruits of silver.  
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca.  
The silver palms had trunks of silver, and leaves and fruits of gold.  
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca.  
The beryl palms had trunks of beryl, and leaves and fruits of crystal.  
Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca.  
The crystal palms had trunks of crystal, and leaves and fruits of beryl.  
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca.  
The ruby palms had trunks of ruby, and leaves and fruits of emerald.  
Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca.  
The emerald palms had trunks of emerald, and leaves and fruits of ruby.  
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca.  
The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things.  
Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni.  
When it was cool her limbs were warm, and when it was warm her limbs were cool.  
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca.  
At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold.  
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca.  
At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver.  
Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca.  
At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl.  
Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca.  
At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal.  
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca.  
The golden palms had trunks of gold, and leaves and fruits of silver.  
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca.  
The silver palms had trunks of silver, and leaves and fruits of gold.  
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca.  
The beryl palms had trunks of beryl, and leaves and fruits of crystal.  
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca.  
The crystal palms had trunks of crystal, and leaves and fruits of beryl.  
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca.  
The ruby palms had trunks of ruby, and leaves and fruits of emerald.  
Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca.  
The emerald palms had trunks of emerald, and leaves and fruits of ruby.  
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca.  
The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things.  
caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni;  
He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.  
caturāsīti khattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni;  
He had 84,000 aristocrat vassals, with the counselor-treasure foremost.  
‘etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha.  
‘Come, bathe your heads and dress in yellow.  
‘Evaṁ, ayye’ti kho, ānanda, itthāgāraṁ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami.  
‘Yes, ma’am,’ replied the ladies of the harem. They did as she asked and returned to the queen.  
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
 
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.  
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
 
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.  
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
 
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.  
 
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha.  
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.  

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.   In excess of five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”  
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.  
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.  
 
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti.  
 
“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.  
“As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”  

‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;   ‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’  
Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.  
Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.  
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:  
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding,  
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:  
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said,  
Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.  
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.  

Sārathīva nettāni gahetvā,   Like a charioteer holding the reins,  
Nakkhattāni purakkhatvā,  
And with the stars before them  

Sutvāna ariyāna subhāsitāni.   having heard the fine words of the noble ones.  
Idheva cittāni virājayitvā,  
Right away they became dispassionate,  
Nāgova sannāni guṇāni chetvā,  
they burst them like a bull elephant his ropes,  
sannāni guṇāni → sandānaguṇāni (bj, pts1ed); santāni guṇāni (sya-all, km)  

Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.   Bones rid of sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …  
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…  
White bones, the color of shells …  
Aṭṭhikāni puñjakitāni terovassikāni …pe…  
Decrepit bones, heaped in a pile …  
Aṭṭhikāni pūtīni cuṇṇakajātāni.  
Bones rotted and crumbled to powder.  

Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti.   There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance.  
ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.  
 
Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.  
So that’s what they did.  
Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.  
Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’  
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.  
‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.  
So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni.  
And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.  
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?  
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”  
So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni.  
And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.  
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?  
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”  

Tassa sattavatapadāni samattāni samādinnāni honti:   He had undertaken these seven vows.  
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.  
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!  
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.  
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’  
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.  
In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’  
Kaṭasīsu khittāni ca koṇapāni;  
and carcasses tossed in the cemetery,  
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.  
In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!  
‘Santāvuso, manopadosikā nāma devā. Te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.  
‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.  
“ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,  
“The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.  
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā,  
But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.  

Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.   It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”  
Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti.  
Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?”  
Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.  
They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”  

Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti.   The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.  
Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani;  
After a very long period had passed, the earth’s nectar curdled in the water.  
samatani → samatāni (bj, pts1ed); samantāni (sya-all)  
Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ.  
stars and constellations appeared,  
Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.  
 

Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   with features and details.  

‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?   ‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’  
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.  
‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’  
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?  
‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’  
‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?  
‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’  

Katamāni ca tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā?   And what are the thirty-two marks?  
Puna caparaṁ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.  
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.  
ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni …  
His hairs grow one per pore.  
uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …  
His hairs stand up; they’re blue-black and curl clockwise.  
kuṇḍalāvaṭṭāni → kuṇḍalāvattāni (bj, sya-all); kuṇḍalavattāni (pts1ed)  
Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.  
These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.  
Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.  
on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside.  
Abhirucitāni guṇāni ācarati.  
he implements agreeable qualities.  
Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṁ paṭilabhati.  
He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king.  
Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṁ paṭilabhati.  
He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic.  
Vaṇṇitāni tidivapuravarasamo,  
Equal to the best in the heaven of Three and Thirty,  

sa ve mittāni ganthati.   by dividing their wealth in four.  

Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.   Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.  
Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.  
 

“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.    
Tīṇi duccaritāni— 
Three ways of performing bad conduct:  
Tīṇi sucaritāni— 
Three ways of performing good conduct:  
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.  
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  
Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.  
 
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.  

Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.  
Furthermore, a mendicant with defilements ended has well developed the five faculties. …  
ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Mastering them, they perceive: ‘I know and see.’  
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ.  
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.  
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.  

“Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ.   “Mendicants, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love.  
Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.  
Surpassing them, the heart’s release by love shines and glows and radiates.  
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.  
In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and radiates.  
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.  
In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and radiates.  
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti.  
In the same way, of all the grounds for making worldly merit, none are worth a sixteenth part of the heart’s release by love. Surpassing them, the heart’s release by love shines and glows and radiates.”  
Sattimāni ca suttāni,  

Etāni yassa dvārāni,   a mendicant who leaves these  
aguttāni ca bhikkhuno.  
sense doors unguarded— 
aguttāni ca → aguttānīdha (bj); aguttānidha (pts-vp-pli1, csp1ed) 

Etāni yassa dvārāni,   a mendicant who makes these  
suguttāni ca bhikkhuno.  
sense doors well guarded— 
suguttāni → suguttānīdha (bj); suguttānidha (pts-vp-pli1, csp1ed) 

vacīduccaritāni ca;   by way of body,  

vacīduccaritāni ca;   by way of body,  

Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti.   For them, everything that’s felt, being no longer relished, will become cool right here.  

Etāni tīṇi cakkhūni,   these three eyes  

“Tīṇimāni, bhikkhave, duccaritāni.   “Mendicants, there are these three kinds of bad conduct.  
vacīduccaritāni ca;  
by way of body,  

“Tīṇimāni, bhikkhave, sucaritāni.   “Mendicants, there are these kinds of good conduct.  
vacīduccaritāni ca;  
by way of body,  

“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti—  “Mendicants, when a god is due to pass away from the realm of the gods, five warning signs appear.  
vacīduccaritāni ca;  
by way of body,  

Sa ve vitakkāni vicāritāni,   Quelling such thoughts and considerations,  

“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni.   “Mendicants, these four trifles are easy to find and are blameless.  
Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni.  
These four trifles are easy to find and are blameless.  

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.   “Mendicants, a family where the children honor their parents in their home is said to live with Brahmā.  
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with the old deities.  
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with the first teachers.  
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.  
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.