Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   If a youth, young, with pristine black hair, blessed with youth, in the prime of life,  
Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati:  
When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young mendicants, saying,  
sataṁ → sudaṁ (bj, sya-all, km, pts1ed)  

Kusalo hoti saṅghātuṁ,   the young man’s skilled at piling up money,  
saṅghātuṁ → saṁhātuṁ (sya-all) 

Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   Now suppose you’re a youth, young, with pristine black hair, blessed with youth, in the prime of life.  

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

So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ.   There he’d see a large green sal tree, straight and young and grown free of defects.  
So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ.  
There he’d see a large green sal tree, straight and young and grown free of defects.  

“Ettha idāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma;   “Well now, Māluṅkyaputta, what are we to say to the young monks,  

Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life.  

‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   ‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life.  

Yatohaṁ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṁ manasāpi aticaritā, kuto pana kāyenā”ti.   Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.”  
aticaritā → aticarituṁ (sya-all); aticarittā (pts1ed); aticārittaṁ (mr)  

Sagāravā hoti sakamhi sāmike;   as a younger sister respects her elder.  

Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?   Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”  

“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya;   “Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.  
sīsaṁnhāto → sīsaṁ nahāto (bj, pts1ed); sīsanahāto (cck); sīsanhāto (sya1ed, sya2ed) | adhimuttakamālaṁ → atimuttakamālaṁ (bj)  

Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.   It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  

Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.   It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  

Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.   It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  

Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.  

“Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.   “Mendicants, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that.  
āraññikassa → āraññakassa (bj, sya-all)  
Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṁ sākhābhaṅgaṁ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.  
When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he has dragged down, the wild bull elephant is horrified, repelled, and disgusted by that.  
Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhaṁ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṁ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.  
When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that.  
‘ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi.  
‘These days I live crowded by other males, females, younglings, and cubs.  
‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.  
‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.  
ogāhā → ettha pisaddo sabbatthapi, parimajjitvā → parimadditvā (bj, pts1ed) | soṇḍaṁ saṁharati → kaṇḍuṁ saṁhanti (bj, pts1ed); kaṇḍuṁ saṁhanati (sya-all)  

Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’.   I have heard that in this teaching and training there are very young mendicants whose minds are secure in renunciation; they’re confident, settled, and decided about it. They see it as peaceful.  
passato → passataṁ (?)  

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’  

“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi.   “Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasādi, keeping him to his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icchānaṅgala.  

samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…   The ascetic Gotama is young, and has newly gone forth. …  
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…  
He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …  

Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…   The ascetic Gotama is young, and has newly gone forth. …  
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…  
He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …  

Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya.   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’  

“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?   “If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”  

Cakkhumatā sudantā susunāgā”ti.   the young giants tamed by the Clear-eyed One.”  

“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?   “At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”  
velāsikāpi → keḷāyikā pi (bj); celāvikāpi (sya-all, km); velāmikā (pts1ed)  

Karacaraṇamudutañca jālino ca;   the young baby prince obtained  
Bahuvividhā gihīnaṁ arahāni,  
‘The young prince will obtain  

Iti vissaṭṭhakammante,   When the young neglect their work like this,  

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.  

So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi.   I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves.  
‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti.  
‘So long as this gentleman is youthful, young, with pristine black hair, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom.  

Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṁ mukhanimittaṁ paccavekkhamāno, sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.  

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.   plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.  

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya;   Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.  

So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ.   There they’d see a big banana tree, straight and young and grown free of defects.  
akukkukajātaṁ → akukkuṭajātaṁ (sya-all, km)  

Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.   Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and about to give birth.  

Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo;   If young seedlings don’t get water they may change and fall apart.  
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo;  
If a young calf doesn’t see its mother it may change and fall apart.  
Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo;  
If young seedlings don’t get water they may change and fall apart. …  
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo;  
If a young calf doesn’t see its mother it may change and fall apart.  

Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.  
sakaṇikaṁ vā ‘sakaṇikan’ti → sakaṇikaṅgaṁ vā sakaṇikaṅganti (si) | akaṇikaṁ vā ‘akaṇikan’ti → akaṇikaṅgaṁ vā akaṇikaṅganti (si)  

Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.   But Master Raṭṭhapāla is now a youth, young, with pristine black hair, blessed with youth, in the prime of life.  
Daharā ca vuḍḍhā ca sarīrabhedā;  
young and old, when the body breaks up.  

Yo have daharo bhikkhu,   A young mendicant  

Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.   Now at that time the brahmin student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.  

Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…   He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …  
Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti.  
And the brahmin student Kāpaṭika was sitting in that assembly. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.  
kāpaṭiko → kāpadiko (sya-all, km); kāpaṭhiko (pts1ed)  

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.   Now at that time the brahmin student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.  

“daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.   “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.  

Cakkhumatā sudantā susunāgā”ti.   the young giants tamed by the Clear-eyed One.”  

Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.   Then, late at night, the beautiful Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side,  
cūḷakokanadā → cullakokanadā (bj, sya-all, km, pts2ed)  

Daharasutta   Young  
Kiṁ pana bhavaṁ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?  
So why do you, given that you’re so young in age and newly gone forth?”  
“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā.  
“Great king, these four things should not be looked down upon or disparaged because they are young.  
Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.  
These four things should not be looked down upon or disparaged because they are young.”  
na naṁ paribhave naro.  
just because they’re young.  
na naṁ paribhave naro.  
just because it’s young.  

Tena kho pana samayena pañcasālāyaṁ brāhmaṇagāme kumārikānaṁ pāhunakāni bhavanti.   Now at that time in Pañcasālā the young women were taking care of guests.  

“daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.   “You’ve gone forth while young, reverends. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.  

Yannūna mayaṁ ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimmineyyāmā”ti.   Why don’t we each manifest in the form of a hundred young maidens?”  

“Daharā tvaṁ rūpavatī,   “You’re so young and beautiful,  

Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti.   The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them.  

Ayañca daharo bhikkhu,   This young monk,  

Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.   plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.  
Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo;  
If a young calf doesn’t see its mother it may change and fall apart. …  
Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo;  
Or if young seedlings don’t get water they may change and fall apart.  

Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya;   Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.  

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?   Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree?  
kuṭhāriṁ → kudhāriṁ (sya-all, km, mr) | akukkukajātaṁ → akusajātaṁ (bj); akukkujakajātaṁ (sya-all, mr); akukkajātaṁ (pts1ed)  

“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma.   “Well now, Māluṅkyaputta, what are we to say to the young monks,  

“ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti?   “Master Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”  
susū → susu (bj, mr)  
Ayaṁ kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti.  
This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”  
Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti?  
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”  
Ayampi kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti.  
This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.”  
Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti?  
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”  
Ayampi kho, mahārāja, hetu ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti.  
This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”  
Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentīti.  
This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.  

“āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti?   “Master Kaccāna, did several young students of mine come by here collecting firewood?”  

Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako.   Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling.  

Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.   Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.  
akukkukajātaṁ → akukkuṭakajātaṁ (cck, sya1ed, km); akukkuṭakajātakaṁ (sya2ed); akukkajaṭajātaṁ (mr) | vinibbhujeyya → vinibbhajjeyya (sya-all, km); vinibbhujjeyya (pts1ed)  

Idha, bhikkhave, mātugāmo daharova samāno patikulaṁ gacchati, ñātakehi vinā hoti.   Firstly, a female, while still young, goes to live with her husband’s family and is separated from her relatives.  

jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite.   When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die.