“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.   “Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ sukhādhivahaṁ hotī”ti.  
A developed and cultivated mind brings happiness.” 

“Ye te, bhikkhave, bhikkhū adhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
bahujanaahitāya → bahujanāhitāya (bj, sya-all, pts1ed) | bahujanaasukhāya → bahujanāsukhāya (bj, sya-all, pts1ed)  
“Ye te, bhikkhave, bhikkhū dhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

“Ye te, bhikkhave, bhikkhū adhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   “Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
“Ye te, bhikkhave, bhikkhū dhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  

“Ye te, bhikkhave, bhikkhū anāpattiṁ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, those mendicants who explain non-offense as an offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū āpattiṁ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain an offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū lahukaṁ āpattiṁ garukā āpattīti dīpenti …pe… garukaṁ āpattiṁ lahukā āpattīti dīpenti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti …pe… aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti …pe… sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti …pe… anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti …pe… sappaṭikammaṁ āpattiṁ appaṭikammā āpattīti dīpenti …pe… appaṭikammaṁ āpattiṁ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū anāpattiṁ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
“Ye te, bhikkhave, bhikkhū āpattiṁ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
“Mendicants, those mendicants who explain an offense as an offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.  

“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   “One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”  

“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   “Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “One person, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.  
This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”  
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
“One person, mendicants, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”  
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso.  
“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic.  

Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:   But giving up the unskillful leads to welfare and happiness, so I say:  
Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:  
But developing the skillful leads to welfare and happiness, so I say:  

Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.  
Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”  
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.  
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.  

“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   “Two people, mendicants, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
These two people arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”  

“Dvemāni, bhikkhave, sukhāni.   “There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ pabbajitasukhan”ti.  
The better of these two kinds of happiness is the happiness of renunciates.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nekkhammasukhan”ti.  
The better of these two kinds of happiness is the happiness of renunciation.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nirupadhisukhan”ti.  
The better of these two kinds of happiness is the happiness of no attachments.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ anāsavasukhan”ti.  
The better of these two kinds of happiness is the happiness of no defilements.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nirāmisaṁ sukhan”ti.  
The better of these two kinds of happiness is happiness not of the flesh.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ ariyasukhan”ti.  
The better of these two kinds of happiness is noble happiness.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ cetasikaṁ sukhan”ti.  
The better of these two kinds of happiness is mental happiness.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nippītikaṁ sukhan”ti.  
The better of these two kinds of happiness is happiness free of rapture.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhāsukhan”ti.  
The better of these two kinds of happiness is happiness with equanimity.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ samādhisukhan”ti.  
The better of these two kinds of happiness is the happiness of immersion.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nippītikārammaṇaṁ sukhan”ti.  
The better of these two kinds of happiness is happiness that relies on freedom from rapture.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhārammaṇaṁ sukhan”ti.  
The better of these two kinds of happiness is happiness that relies on equanimity.”  
“Dvemāni, bhikkhave, sukhāni.  
“There are, mendicants, these two kinds of happiness.  
Imāni kho, bhikkhave, dve sukhāni.  
These are the two kinds of happiness.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ arūpārammaṇaṁ sukhan”ti.  
The better of these two kinds of happiness is happiness that relies on the formless.” 

Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   A well-known mendicant who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
A well-known mendicant who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” 

yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”  
Puññāni kayirātha sukhāvahāni.  
you should do good deeds that bring happiness.  
Taṁ tassa petassa sukhāya hoti,  
leads the departed to happiness,  

Ovadatu no bhavaṁ gotamo, anusāsatu no bhavaṁ gotamo yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”  
Taṁ tassa petassa sukhāya hoti,  
leads the departed to happiness,  

‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.   ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.  
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
hitāya sukhāyā”ti.  
Is that for their lasting welfare and happiness?”  
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā?  
“When you undertake them, do they lead to welfare and happiness, or not?  
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti.  
“When you undertake them, they lead to welfare and happiness.  
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti,  
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’  

‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.   ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.  
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.  
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
“Samattā samādinnā hitāya sukhāya saṁvattanti, no vā?  
“When you undertake them, do they lead to welfare and happiness, or not?  
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti.  
“When you undertake them, they lead to welfare and happiness.  
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,  
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’  

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

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

Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya;   It’s when someone practices for the welfare and happiness of the people.  
bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya;  
For Master Gotama practices for the welfare and happiness of the people …  
‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya;  
For I do practice for the welfare and happiness of the people …  

“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
When a mendicant enters and remains in a limitless immersion of heart while using a robe, the overflowing of merit for the donor is limitless …  
Yassa, bhikkhave, bhikkhu piṇḍapātaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
When a mendicant enters and remains in a limitless immersion of heart while eating almsfood, the overflowing of merit for the donor is limitless …  
Yassa, bhikkhave, bhikkhu senāsanaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
When a mendicant enters and remains in a limitless immersion of heart while using lodgings, the overflowing of merit for the donor is limitless …  
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
When a mendicant enters and remains in a limitless immersion of heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …  
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati.  
When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.  
evamevaṁ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatīti.  
In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.  

“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
Ayaṁ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the first kind of overflowing merit …  
Ayaṁ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the second kind of overflowing merit …  
Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the third kind of overflowing merit …  
Ayaṁ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the fourth kind of overflowing merit …  
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattantīti.  
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  

Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.   Your fame and happiness fall to dust.  
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
 
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
 
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
 
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.  
Your fame and happiness fall to dust.  

“Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṁ samayena samayaṁ upādāya.   “Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.  
Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṁ samayena samayaṁ upādāyāti.  
These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.  

“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   “Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Evaṁ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.  
This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā— 
pleasant practice with swift insight.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā.  
pleasant practice with swift insight.  
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?  
And what’s pleasant practice with slow insight?  
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.  
This is called the pleasant practice with slow insight.  
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?  
And what’s the pleasant practice with swift insight?  
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.  
This is called the pleasant practice with swift insight.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā.  
pleasant practice with swift insight.  
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?  
And what’s the pleasant practice with slow insight?  
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.  
This is called the pleasant practice with slow insight.  
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?  
And what’s the pleasant practice with swift insight?  
Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.  
This is called the pleasant practice with swift insight.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā.  
pleasant practice with swift insight.  
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.  
The pleasant practice with slow insight is said to be inferior because it’s slow.  
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṁ paṭipadā sukhā, imināpāyaṁ paṇītā akkhāyati; yampāyaṁ paṭipadā khippā, imināpāyaṁ paṇītā akkhāyati.  
The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā.  
pleasant practice with swift insight.  
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
 

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā.  
pleasant practice with swift insight.  
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
 
Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā sukhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.  
I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.” 

‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.   ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.  
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
 
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.  
“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”  
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā?  
“When you undertake them, do they lead to welfare and happiness, or not?  
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti.  
“When you undertake them, they lead to welfare and happiness.  
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti,  
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’  
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya.  
If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.  
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”  
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.  
 
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.  
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya.  
 
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness.  
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…).  
If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient.  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.  

anusāsatu tāsaṁ, bhante, bhagavā, yaṁ tāsaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   and instruct them. It will be for their lasting welfare and happiness.”  

“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;   “Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people.  
mātāpitūnaṁ atthāya hitāya sukhāya hoti;  
For the benefit, welfare, and happiness of mother and father;  
puttadārassa atthāya hitāya sukhāya hoti;  
children and partners;  
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;  
bondservants, workers, and staff;  
mittāmaccānaṁ atthāya hitāya sukhāya hoti;  
friends and colleagues;  
samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hoti.  
and ascetics and brahmins.  
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;  
It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.  
evamevaṁ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;  
In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …  
mātāpitūnaṁ atthāya hitāya sukhāya hoti;  
 
puttadārassa atthāya hitāya sukhāya hoti;  
 
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;  
 
mittāmaccānaṁ atthāya hitāya sukhāya hoti;  
 
samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hotīti.  
 

“Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   “Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
When a mendicant enters and remains in a limitless immersion of heart while using a robe …  
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
medicines and supplies for the sick, the overflowing of merit for the donor is limitless …  
Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.  
this is the extent of their overflowing merit … that leads to happiness.  
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.  
‘This is how much this overflowing merit … leads to happiness.’  

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Mendicants, a senior mendicant who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
A senior mendicant who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.  
A senior mendicant who has these five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” 

Pañcimāni, bhikkhave, samaṇasukhāni.   There are these five kinds of happiness for an ascetic.  
Imāni kho, bhikkhave, pañca samaṇasukhānī”ti.  
These are five kinds of happiness for an ascetic.” 

Vapakāsasamaṇasukhā,   " 

“kiṁ nu kho, āvuso bhaddaji, dassanānaṁ aggaṁ, kiṁ savanānaṁ aggaṁ, kiṁ sukhānaṁ aggaṁ, kiṁ saññānaṁ aggaṁ, kiṁ bhavānaṁ aggan”ti?   “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”  
Te santaṁyeva tusitā sukhaṁ paṭivedenti, idaṁ sukhānaṁ aggaṁ.  
Since they’re truly content, they experience pleasure. This is the best happiness.  
Yathā sukhitassa anantarā āsavānaṁ khayo hoti, idaṁ sukhānaṁ aggaṁ.  
The happiness you feel when the defilements end in the present life is the best happiness.  

Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  

‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.   this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.  
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.  
 

samparāyasukhāya ca;   and happiness in the next.  

Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.   In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.  
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.  

“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;   “Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā.  
There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh.  

“Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   “First, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  

Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti.   and instruct me. It will be for my lasting welfare and happiness.’”  
Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
and instruct me. It will be for my lasting welfare and happiness.”  

Yadidaṁ, bhante, dāne puññañca puññamahī ca taṁ vessavaṇassa mahārājassa sukhāya hotū”ti.   And so, sir, may the merit and the flourishing of merit of this gift be for the happiness of the great king Vessavaṇa.”  

“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti—  “Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people.  
mātāpitūnaṁ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṁ atthāya hitāya sukhāya hoti, pubbapetānaṁ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṁ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hoti.  
For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.  
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;  
It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.  
hitāya sukhāya → hitāya …pe… (sya-all, mr)  
evamevaṁ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti— 
In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …  
mātāpitūnaṁ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṁ atthāya hitāya sukhāya hoti, pubbapetānaṁ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṁ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hotīti.  
 

“Aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   “Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.  
Ayaṁ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the first kind of overflowing merit …  
Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the third kind of overflowing merit …  
Ayaṁ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the fourth kind of overflowing merit …  
Ayaṁ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.  
This is the eighth kind of overflowing merit …  
Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattantī”ti.  
These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.” 

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

Tesaṁ no, bhante, bhagavā amhākaṁ tathā dhammaṁ desetu ye amhākaṁ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti.   May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”  
“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya.  
“Byagghapajja, these four things lead to the welfare and happiness of a gentleman in this life.  
Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya.  
These are the four things that lead to the welfare and happiness of a gentleman in this life.  
Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāya.  
These four things lead to the welfare and happiness of a gentleman in future lives.  
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāyāti.  
These are the four things that lead to the welfare and happiness of a gentleman in future lives.  
ubhayattha sukhāvahā.  
to lead to happiness in both spheres,  
samparāyasukhāya ca;  
and happiness in the future lives.  

Tesaṁ no bhavaṁ gotamo amhākaṁ tathā dhammaṁ desetu—ye amhākaṁ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.   May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”  
“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti, diṭṭhadhammasukhāya.  
“Brahmin, these four things lead to the welfare and happiness of a gentleman in this life.  
Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya.  
These are the four things that lead to the welfare and happiness of a gentleman in this life.  
Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṁvattanti samparāyasukhāya.  
These four things lead to the welfare and happiness of a gentleman in future lives.  
“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāyāti.  
These are the four things that lead to the welfare and happiness of a gentleman in future lives.  
ubhayattha sukhāvahā.  
to lead to happiness in both spheres,  
samparāyasukhāya ca;  
and happiness in the next.  

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.   “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  

ubhayattha sukhāvahā.   to lead to happiness in both spheres,  
samparāyasukhāya ca;  
and happiness in lives to come.  

ubhayattha sukhāvahā.   to lead to happiness in both spheres,  
samparāyasukhāya ca;  
and happiness in the next.  

“Passaddhi kho, ānanda, sukhatthā sukhānisaṁsā”ti.   “Bliss …”  
passaddhi sukhatthā sukhānisaṁsā;  
Bliss is the purpose and benefit of tranquility.  

passaddhi sukhatthā sukhānisaṁsā;   Bliss is the purpose and benefit of tranquility.  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññā— 
pleasant practice with swift insight.  
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā.  
The best of these four ways of practice is the pleasant practice with swift insight.  

Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya.   The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble system, that is, the principles of goodness and skillfulness.  
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.  

Sukhā saṅghassa sāmaggī,   A Saṅgha in harmony is happy,  

“Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā.   “Rebirth is suffering, reverend, no rebirth is happiness.  

“Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā.   “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness.  

avecca dve sukhāni ca;    

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.   Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Pharusavācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

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.  

Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

“Passaddhi kho, ānanda, sukhatthā sukhānisaṁsā”.   “Bliss …”  
passaddhi sukhatthā sukhānisaṁsā,  
Bliss is the purpose and benefit of tranquility.  

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.  

‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—  ‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’  

Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.  
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.   The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”  

‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.   ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’  
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”  
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
Please instruct me. It will be for my lasting welfare and happiness.’  
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
Please instruct me. It will be for my lasting welfare and happiness.’  
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ:  
‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country:  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
And all of the people who were thus informed responded by saying:  
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.  
 

‘idaṁ vo hitāya idaṁ vo sukhāyā’ti.   ‘This is for your welfare. This is for your happiness.’  
“idaṁ vo hitāya idaṁ vo sukhāyā”ti.  
 
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.  
 
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti.  
 

“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;   “Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;  
 
caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;  
 
caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;  
 
‘Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;  
‘Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  

sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.   pleasant, painful, and neutral.  
Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
 
Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.  
When their pleasant feeling ceases they think: ‘My self has disappeared.’  
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.  
When their neutral feeling ceases they think: ‘My self has disappeared.’  

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.   “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”  
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’  
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
And what are those things I have taught from my direct knowledge?  
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”  
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.  
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.  
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”  

‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti.   ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’  
‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato.  
 
“taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
“What do the good gods of the Thirty-Three think? How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!  
Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
That gives rise to pleasure, and more than pleasure, happiness,  
evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
 
Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
That gives rise to pleasure, and more than pleasure, happiness,  
evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
 
Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
That gives rise to pleasure, and more than pleasure, happiness,  
evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
 

Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!  
Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.  
I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.  
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’  
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
 
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’  
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’  
Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
 
Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.  
 
‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.  
‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows.  
yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.  
 
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?  
The prince replied, “Who else, sirs, in my realm ought to prosper if not you?  
sukho bhavetha → sukha medhetha (bj); sukhaṁ bhaveyyātha (sya-all, km); sukhamedheyyātha (pts1ed); sukhā bhaveyyātha (mr)  
samparāya sukhāya ca;  
to ask whatever you desire— 

Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   So long as they remain, good ascetics and brahmins create much merit, and act for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.  
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”  

“kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti?   “Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”  

sukhā paṭipadā dandhābhiññā,   pleasant practice with slow insight, and  
sukhā paṭipadā khippābhiññāti.  
pleasant practice with swift insight.  
Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.  
The pleasant practice with slow insight is said to be inferior because it’s slow.  
Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.  
But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.  

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?  
And what are those things I have taught from my direct knowledge?  
Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
 

bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṁ apanuditā, dhammikañca rakkhāvaraṇaguttiṁ saṁvidhātā, saparivārañca dānaṁ adāsi.   He conveyed happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings.  
Manussabhūto bahunaṁ sukhāvaho;  
he brought happiness to many people,  
atthūpasaṁhitaṁ dhammūpasaṁhitaṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī.  
His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching.  
Pāṇinaṁ hitasukhāvaho ahu,  
He brought welfare and happiness to creatures,  
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti.  
‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’  
Sukhapphalaṁ kariya sukhāni vindati;  
finding happiness as a fruit of happy deeds.  
pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā ahosi.  
He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  
Vācā so erayati kaṇṇasukhā;  
going to the heart, pleasing to the ear.  

so sukhaṁ na vihāyatī”ti.   and happiness never fails.”  
sukhaṁ → sukhā (sabbattha)  

Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.   That would be for the lasting welfare and happiness of the Mallas of Pāvā.”  
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?  
 
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  
pleasure, pain, and neutral.  
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.  
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
sukhāya devamanussānaṁ → saṅgitiyapañcakaṁ niṭṭhitaṁ (sya-all, km)  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.  
 
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.  
You should all recite these in concert.  
Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.  
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya:   a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.  
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.  

Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.   Then some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings.  
Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ.  
Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. …  
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.  
 
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.  
Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.  
Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ.  
Then some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced exclusively pleasant feelings.  
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ.  
Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings.  
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya  
a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”  
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.  
 

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.   This will be for your lasting welfare and happiness.”  

Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.   Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.  
Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.  
and those teachings lead to his lasting welfare and happiness.  
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your lasting welfare and happiness.  
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your lasting welfare and happiness.  
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.  
 
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.  
 
te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.  
 
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your lasting welfare and happiness.  
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your lasting welfare and happiness.  
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
 
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your lasting welfare and happiness.  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.  

Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya.   If the family from which those three gentlemen went forth from the lay life to homelessness were to recollect those venerables with confident heart, that would be for that family’s lasting welfare and happiness.  
Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya.  
If the family circle …  
Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya.  
village …  
Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya.  
town …  
Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya.  
city …  
Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya.  
country …  
Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
all the aristocrats …  
sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya.  
all the workers were to recollect those venerables with confident heart, that would be for all those menials’ lasting welfare and happiness.  
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness.  
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.  
See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!”  

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.   In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.  
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”  

“yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti.   “Master Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”  

Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā.   Take an unlearned ordinary person who has a pleasant feeling.  
So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.  
When they experience pleasant feeling they become full of lust for it.  
Tassa sā sukhā vedanā nirujjhati.  
Then that pleasant feeling ceases.  
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
And when it ceases, a painful feeling arises.  
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa.  
Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.  
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.  
Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.  
Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.  
Take a learned noble disciple who has a pleasant feeling.  
So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati.  
When they experience pleasant feeling they don’t become full of lust for it.  
Tassa sā sukhā vedanā nirujjhati.  
Then that pleasant feeling ceases.  
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
And when it ceases, painful feeling arises.  
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa.  
Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.  
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.  
Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”  
Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.  
Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”  
“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.  
“Master Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.”  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such pleasant feeling did not occupy my mind.  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.  

“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?   “How many conditions are necessary to attain the neutral release of the heart?”  
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.  
“Four conditions are necessary to attain the neutral release of the heart.  
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.  
These four conditions are necessary to attain the neutral release of the heart.”  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.   pleasant, painful, and neutral feeling.”  
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?  
“What are these three feelings?”  
ayaṁ sukhā vedanā.  
This is pleasant feeling.  
ayaṁ adukkhamasukhā vedanā”ti.  
This is neutral feeling.”  
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?  
“What is pleasant and what is painful regarding each of the three feelings?”  
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā;  
“Pleasant feeling is pleasant when it remains and painful when it perishes.  
dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā;  
Painful feeling is painful when it remains and pleasant when it perishes.  
adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.  
Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”  
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?  
“What underlying tendencies underlie each of the three feelings?”  
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.  
“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”  
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?  
“Do these underlying tendencies always underlie these feelings?”  
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.  
“No, they do not.”  
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?  
“What should be given up in regard to each of these three feelings?”  
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.  
“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.”  
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?  
“Should these underlying tendencies be given up regarding all instances of these feelings?”  
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.  
“No, not in all instances.  
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?  
“But ma’am, what is the counterpart of pleasant feeling?”  
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.  
“Painful feeling.”  
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.  
“Pleasant feeling.”  
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?  
“What is the counterpart of neutral feeling?”  
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.  
“Ignorance.”  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti.   That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”  

piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya;   If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.  
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya;  
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.  
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  
sukhā vedanā, dukkhā vedanā.  
pleasant and painful.  
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
 
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
 
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  

Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya.   For when the unfailing teaching is undertaken, it will be for your lasting welfare and happiness.  

Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya.   That is for their lasting welfare and happiness.  
Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti.  
That is for their lasting welfare and happiness.”  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;  
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
 
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings.  

te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
 
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
 

Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti.   ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’  
‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti.  
‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’  
‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti  
Master Gotama, from the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.”  
Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti → etthantare pāṭho si, sya-all, km, pts1ed potthakesu  

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.   It will be for my lasting welfare and happiness.”  
yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.  
It will be for my lasting welfare and happiness.”  

ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   that would be for their lasting welfare and happiness.”  

samparāyasukhāya ca;   and happiness in the next.  
samparāyasukhāya ca;  
and happiness in the next:  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.  
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.  
clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure.  

Tassa sā adukkhamasukhā vedanā nirujjhati.   Then that neutral feeling ceases.  
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.  
When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises.  
evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.  
 
Tassa sā adukkhamasukhā vedanā nirujjhati.  
Then that neutral feeling ceases.  
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.  
When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises.  
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:  
Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.  
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:  
This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.  

svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.   For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”  
Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.  
Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”  
Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.  
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.  
That will be for your lasting welfare and happiness.”  

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

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ.   I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  

pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti;   They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  
Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.  
“If all the aristocrats, brahmins, peasants, and menials were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness.  
sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya.  
 
Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyā”ti.  
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.”  

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.   That will be for your lasting welfare and happiness.  
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.  
That will be for your lasting welfare and happiness.  

Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.   He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.  
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti;  
Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand.  

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.   So much so that it’s not easy to give a simile for how pleasurable heaven is.”  

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?   What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’  
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
 
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’  
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?  
 

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.   ‘This is for your welfare. This is for your happiness.’  
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.  
‘This is for your welfare. This is for your happiness.’  

Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.   Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.  
Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.  
Their consciousness follows after that rapture and bliss born of immersion, tied, attached, and fettered to gratification in that rapture and bliss born of immersion. So their mind is said to be stuck internally.  
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness follows after that neutral feeling, tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be stuck internally.  
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.  
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that rapture and bliss born of immersion …  
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally.  

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.   Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’  
Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’  
evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.  
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …  
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
 
Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
 
‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.  
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’  

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.   When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.  
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life.  
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.  
When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.  
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life.  
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.  
When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.  
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.  
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.  
When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.  
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.  

Puññāni kayirātha sukhāvahānī”ti.   do good deeds that bring you to joy.”  

Puññāni kayirātha sukhāvahānī”ti.   do good deeds that bring you to joy.”  

Tuṭṭhi hoti sukhāvahā”ti.   contentment brings happiness.”  

Puññāni kayirātha sukhāvahānī”ti.   do good deeds that bring happiness.”  

Puññāni kayirātha sukhāvahānī”ti.   you should do good deeds that bring happiness.”  

Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.   Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.   ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’  

Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.   But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.  
Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.  
 
Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.  
If the earth element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it.  
vāyodhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ.  
If the air element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it.  

Te tathattāya paṭipajjissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.   They’ll practice accordingly, which will be for their lasting welfare and happiness.  
Bahujanahitāya kira tvaṁ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.  
You’re acting for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.  

tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya.   That is for their lasting welfare and happiness.  

‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.   ‘Sir, sit here. That would be for my lasting welfare and happiness.’  

Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.   If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’”  

yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.   It will be for my lasting welfare and happiness.”  
yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.  
 

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Sā vo pahīnā hitāya sukhāya bhavissati.  
 
Te vo pahīnā hitāya sukhāya bhavissanti.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Sā vo pahīnā hitāya sukhāya bhavissati.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.  
Giving it up will be for your welfare and happiness.” 

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.  
Giving it up will be for your welfare and happiness.” 

Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti;   But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.  
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;  
 
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;  
 
Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti;  
But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.  
“Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ.  
“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it.  
Vedanā ca hidaṁ, mahāli, ekantasukhā abhavissa …pe…  
If feeling …  
saṅkhārā ca hidaṁ, mahāli, ekantasukhā abhavissaṁsu …pe…  
choices …  
viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ.  
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it.  

Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.   And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”  

te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.   They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  
te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.  
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.  

Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti.   These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.  
Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…  
The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.  
jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…  
The field of ear contact … nose contact … tongue contact … body contact …  
mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti.  
The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.  
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti.  
These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”  

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Te vo pahīnā hitāya sukhāya bhavissanti.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
 
So vo pahīno hitāya sukhāya bhavissati.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Sā vo pahīnā hitāya sukhāya bhavissati.  
 
Te vo pahīnā hitāya sukhāya bhavissanti.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
 
So vo pahīno hitāya sukhāya bhavissati.  
 
Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe….  
 
So vo pahīno hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Te vo pahīnā hitāya sukhāya bhavissanti.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
 
So vo pahīno hitāya sukhāya bhavissati.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness. …  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.  
Giving it up will be for your welfare and happiness.” 

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Te vo pahīnā hitāya sukhāya bhavissanti.  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
 
So vo pahīno hitāya sukhāya bhavissati …pe…  
 
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.  
Giving it up will be for your welfare and happiness.” 

Phassaṁ paṭicca uppajjati sukhā vedanā.   Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe…  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
Phassaṁ paṭicca uppajjati sukhā vedanā.  
 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe…  
 
Phassaṁ paṭicca uppajjati sukhā vedanā.  
Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  

Phassaṁ paṭicca uppajjati sukhā vedanā.   There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.  
Phassaṁ paṭicca uppajjati sukhā vedanā.  
There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  

Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.   The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.” 

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe…  
Giving it up will be for your welfare and happiness.  
Sā vo pahīnā hitāya sukhāya bhavissati …pe…  
 
So vo pahīno hitāya sukhāya bhavissati.  
Giving it up will be for your welfare and happiness.  
Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe…  
Giving it up will be for your welfare and happiness.  
Sā vo pahīnā hitāya sukhāya bhavissati …pe…  
 
So vo pahīno hitāya sukhāya bhavissatī”ti.  
Giving it up will be for your welfare and happiness.” 

Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.   Giving it up will be for your welfare and happiness.  
te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.  
Giving them up will be for your welfare and happiness.  
Te vo pahīnā hitāya sukhāya bhavissanti.  
Giving them up will be for your welfare and happiness.  
Te vo pahīnā hitāya sukhāya bhavissantī”ti ….  
Giving them up will be for your welfare and happiness.” 

Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati …pe…    

Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti.   Since sights are produced by what is suffering, how could they be happiness?  
Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti.  
Since ideas are produced by what is suffering, how could they be happiness?  

Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti.   That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo.  
The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.  
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.  
When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā.  
Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent.  
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— 
When a mendicant has seen these three feelings in this way,  

Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ,   Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures.  
tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.  
Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.  
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.  
The underlying tendency to ignorance about neutral feeling underlies that.  
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ.  
Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures.  
Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.  
Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.  
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.  
There’s no underlying tendency to ignorance about neutral feeling underlying that.  

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti:   While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand:  
‘uppannā kho myāyaṁ sukhā vedanā.  
‘A pleasant feeling has arisen in me.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.  
So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  
So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.  
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.  
Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.  
As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.  
Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti:  
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand:  
‘uppannā kho myāyaṁ adukkhamasukhā vedanā.  
‘A neutral feeling has arisen in me.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.  
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.  
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.  
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.  
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.  

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā.   While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand:  
‘uppannā kho myāyaṁ sukhā vedanā;  
‘A pleasant feeling has arisen in me.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.  
So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’  
So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.  
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling.  
Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.  
As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.  
uppajjati adukkhamasukhā vedanā.  
if neutral feelings arise, they understand:  
‘uppannā kho myāyaṁ adukkhamasukhā vedanā;  
‘A neutral feeling has arisen in me.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhā vedanā.  
Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Tasseva sukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati.  
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.  
Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati.  
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
Pleasant, painful, and neutral feeling.  

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.  
adukkhamasukhā ca yā.  
and those that are neutral.  

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.” 

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati.   In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.  
Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati.  
Also pleasant, painful, and neutral feelings of the flesh arise.  
Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti.  
Also pleasant, painful, and neutral feelings not of the flesh arise.” 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral.  
sukhā vedanā, dukkhā vedanā.  
pleasant and painful.  
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”  
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
sukhā vedanā, dukkhā vedanā.  
 
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.  
 
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
Because there is another pleasure that is finer than that.  
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?  
And what is that pleasure?  
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.  
This is a pleasure that is finer than that.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings. …  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   pleasant, painful, and neutral.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.   Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti.   Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.  
Appeva nāma ekaṁ padampi ājāneyyuṁ, taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.  
Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling.  

Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā.   In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.  
Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  
The faculty of equanimity should be seen as neutral feeling.  

Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā.   In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.  
Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  
The faculty of equanimity should be seen as neutral feeling.  

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto.   “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṁ mārena pariyuṭṭhitacitto.  
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.  

Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṁ anuppaveccheyya.   Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain.  
dubbhūmaṁ → dubbhūmiṁ (bj, sya-all); dubbhūmi (pts1ed) | asukhasayitāni → asukhāpassayitāni (mr) | ca na sammā → devo pana sammā (sya-all, km); devo na sammā (mr)  

anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.   and instruct us. It will be for our lasting welfare and happiness.”