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Pali Learning Notes and Answers to Warder's textbook

Notes from the Pali course based on Warder’s “Introduction to Pali”

1: My Translations from "Pali Buddhist Texts"
2: Grammar (vyākaraṇa)
3: Sentence examples (padamañjarī)
4: Answers to Warder Lesson 7
5: Answers to Warder Lesson 8
6: Answers to Warder Lesson 9
7: Answers to Warder Lesson 10
8: Answers to Warder Lesson 11
9: Answers to Warder Lesson 12
10: Answers to Warder Lesson 13
11: Answers to Warder Lesson 14
12: Answers to Warder Lesson 15
13: Answers to Warder Lesson 16
14: Answers to Warder Lesson 17
15: Answers to Warder Lesson 18
16: Answers to Warder Lesson 19
17: Answers to Warder Lesson 20

This section contains various notes on learning Pāli. I attended Bhante Sujato’s Pāli course held on 1 August 2023 till 31 October 2023, and then continued by John Kelly from 7 November till February 2024. The textbook used for the course was A.K. Warder’s Introduction to Pali 3rd edition, Pali Text Society, Oxford (2001)

1 - My Translations from "Pali Buddhist Texts"

My independent translation of the excerpts from the Tipiṭaka in Pali Buddhist Texts Explained to the Beginner, Rune E A Johansson, Curzon Press, Copenhagen, Scandinavian Institute of Asian Studies Monograph Series, Third Edition, 1981.

1. EXPERIENCE IS THE ONLY CRITERION

Mahātaṇhāsaṅkhayasutta MN 38 PTS 1.257–1.271 (Majjhima Nikaya I 265):

24.6 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.9 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.11 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.12 “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
🔼(apinu) 🤘①⨂(tvaṃ) 🚹⓪⨂(bhikkhu) 🔼(evaṃ) 🚹①⨂(jānanta) 🔼(evaṃ) 🚹①⨂(passanta) 🚻①⨂(ya) 🚻①⨂(ta) 🚹①⨂(puthusamaṇabrāhmaṇā) 🔼(vata) 🚻①⨂(kotūhalamaṅgala) 🚻①⨂(ta) 🔼(sārato) ⏯🤘⨂(paccāgacchati)
are? | youse | bhikkhave | thus | knowing | thus | seeing | whatever | that | various religious practitioners | certainly | noisy debates and auspicious ceremonies | that | as essential/valuable | will return to
Thus knowing and thus seeing, bhikkhave, will you return to whatever (you regarded as) valuable, such as various religious practitioners, noisy debates and auspicious ceremonies?

24.13 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

24.14 “Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.
🔼(nanu) 🚹⓪⨂(bhikkhu) 🔼(yadeva) 🤘⑥⨂(tvaṃ) 🚻①⨀(sāma) 🚻①⨀(ñāta) 🚻①⨀(sāma) 🚻①⨀(diṭṭha) 🚻①⨀(sāma) 🚻①⨀(vidita) , 🔼(tadeva) 🤘①⨂(tvaṃ) ⏯🤘⨂(vadati)
surely? | bhikkhave | whatever | of you | oneself | known | oneself | seen | experienced , that very thing | you | will say
Would you say whatever amongst you that you have known by yourselves, seen by yourselves, experienced by yourselves?

24.15 “Evaṁ, bhante”.
🔼(evaṃ) 🚹⓪⨀(bhavant)
yes | Bhante
Yes, Bhante.

25.1 “Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.
🚹①⨀(sādhu) 🚹⓪⨂(bhikkhu) 🚹①⨂(upanīta) 🔼(kho) 👆③⨀(ahaṃ) 🤘①⨂(tvaṃ) 🚹⓪⨂(bhikkhu) 🚹③⨀(ima) 🚹③⨀(sandiṭṭhika) 🚹③⨀(dhamma) 🚹③⨀(ehipassika) 🚻①⨀(paccatta) 🚹③⨀(veditabba) 🚹③⨂(viññū)
Excellent | bhikkhave | instructed | indeed | by me | you | bhikkhave | by this | by evident | by doctrine | by verifiable | personal | by should be experienced | by intelligent
Excellent, bhikkhave. Bhikkhave, you have indeed been instructed by me with an evident doctrine that is verifiable and should be personally experienced by those who are intelligent.

2. DEFINITION OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 305):

18.1 Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkha) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | suffering | pure truth
And what, bhikkhave, is the pure truth of dukkha (suffering)?

3. THE CAUSE OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 308):

19.1 Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkhasamudaya) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | source of dukkha | pure truth
And what, bhikkhave, is the pure truth of the source of dukkha?

19.2 Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ
🔼(yāyaṃ) 🚹①⨂(taṇha) 🚹①⨂(ponobbhavika) 🚹①⨂(nandīrāgasahagata) 🚺①⨀(tatratatrābhinandī) 🔼(seyyathidaṃ)
whatever | craving | leading to rebirth | accompanied by delight and desire | who takes delight here and there; thoroughly enjoying this and that | as follows
Whatever craving, leading to rebirth, accompanied by delight and desire, experienced by one who takes delight here and there; thoroughly enjoying this and that, as follows:

19.3 kāmataṇhā bhavataṇhā vibhavataṇhā.
🚺①⨀(kāmataṇhā) 🚺①⨀(bhavataṇhā) 🚺①⨀(vibhavataṇhā)
craving for sensual pleasure | craving for existence | craving for annihilation
Craving for sensual pleasure, craving for existence, craving for annihilation.

4. THE CESSATION OF SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 310):

20.1 Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹②⨀(dukkhanirodha) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | end of dukkha | pure truth
And what, bhikkhave, is the pure truth of the end of dukkha?

20.2 Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
🚹①⨀(ya) 🔼(tassāyeva) 🚹⑥⨀(taṇha) 🚹①⨀(asesavirāganirodha) 🚹①⨀(cāga) 🚹①⨀(paṭinissagga) 🚺①⨀(mutti) 🚹①⨀(anālaya)
whatever | of that exact | of craving | complete fading away and ending | giving up | relinquishing | freedom | non-attachment
It is the complete fading away and ending, giving up, relinquishing, freedom, non-attachment of whatever craving (there is).

5. THE WAY TO FREEDOM FROM SUFFERING

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 311):

21.1 Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
🚻①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚺①⨀(dukkhanirodhagāmī) 🚺①⨀(paṭipada) 🚻①⨀(ariyasacca)
what? | and | bhikkhave | leading to the end of dukkha | path of progress | pure truth
And what, bhikkhave, is the pure truth of the path of progress leading to the end of dukkha?

21.2 Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—
🔼(ayameva) 🚹①⨀(ariya) 🚹①⨀(aṭṭhaṅgika) 🚹①⨀(magga) 🔼(seyyathidaṃ)
just this | pure | 8-part | path | as follows
It is just this, the pure path in eight parts, as follows:

21.3 sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
🚹①⨀(sammādiṭṭhi) 🚹①⨀(sammāsaṅkappa) 🚹①⨂(sammāvāca) 🚹①⨀(sammākammanta) 🚹①⨀(sammāājīva) 🚹①⨀(sammāvāyāma) 🚹①⨀(sammāsati) 🚹①⨀(sammāsamādhi)
right view | right intention | right speech | right conduct | right livelihood | right effort | right awareness | right mental composure
Right view, right intention, right speech, right conduct, right livelihood, right effort, right awareness, right mental composure.

6. THE IMPERMANENCE OF LIFE

Dutiyaāyusutta SN 4.10 PTS (1st ed) 1.109 PTS (2nd ed) 1.243 (Samyutta Nikaya I 109):

5.1 “Accayanti ahorattā,
▶️🤟⨂(accayati) 🚻①⨂(ahoratta)
passes | time
5.2 jīvitaṁ uparujjhati;
🚻①⨀(jīvita) ▶️🤟⨀(uparujjhati)
life | is finished
5.3 Āyu khīyati maccānaṁ,
🚻①⨀(āyu) ▶️🤟⨀(khīyati) 🚹⑥⨂(macca)
life energy | is exhausted | of mortal men
5.4 kunnadīnaṁva odakan”ti.
🚺⑥⨂(kunnadī) 🚻①⨀(odaka)
of stream | water

Time passes,
life is finished;
the life energy of mortal men is exhausted,
water of stream.

7. THERE IS NO SOUL

Buddhaghosa: Visuddhimagga, Based on the ed. by C.A.F. Rhys Davids, 2 vols., London : Pali Text Society 1920-1921, Input by the Dhammakaya Foundation, Thailand, 1989-1996 GRETIL-Version vom 4.9.2014

Saccāni suññatekavidhādīhi 513 (Buddhaghosa, Visuddhimagga XVI 90):

There is suffering, but no one is suffering
There is action, but no one is performing
There is entinguishment, but no one is extinguishing
There is a path, but no one is travelling.

8. DEFINITION OF PERSONALITY

The nun Vajirā was harrassed with doubts by Māra, the Tempter or god of Death: What is a “person”? How does he arise? Who creates him? However, Vajirā understood that questions of this type are misleading and gave the following answer:

Vajirāsutta SN 5.10 PTS (1st ed) 1.135 PTS (2nd ed) 1.296–1.297 (Samyutta Nikaya I 135):

What you refer as a “being”,
Māra, a misconception of yours?
This is merely a pile of saṅkhāra (volitional formations),
No being is found in here.
Like a collection of parts,
Is (referred by) the word “chariot”.
Thus in the collection of the (five fuel) masses,
Is generally regarded as a “being.”

9. THE FACTORS OF PERSONALITY

The Five Masses of Fuel (“pañcupādānakkhandhā”).

Mahāmālukyasutta MN 64 PTS 1.433–1.437 (Majjhima Nikaya I 435):

9.3 So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
🚹①⨀(ta) 🔼(yadeva) 🔼(tattha) ▶️🤟⨀(hoti) 🚻①⨀(rūpagata) 🚻①⨀(vedanāgata) 🚻①⨀(saññāgata) 🚻①⨀(saṅkhāragata) 🚻①⨀(viññāṇagata) 🚹①⨂(ta) 🚹②⨂(dhamma) 🚹⑤⨀(anicca) 🚹⑤⨀(dukkha) 🚹⑤⨀(roga) 🚹⑤⨀(gaṇḍa) 🚹⑤⨀(salla) 🚹⑤⨀(agha) 🚹⑤⨀(ābādha) 🚹⑤⨀(para) 🚹⑤⨀(paloka) 🚹⑤⨀(suñña) 🚹⑤⨀(anatta) ▶️🤟⨀(samanupassati)
that | whichever | in that regard | is | related to form | related to feelings | related to perception | related to volitional results | related to consciousness | those | chracteristics/processes | from impermanence | from suffering | from disease | from body disfigurement | from sharp objects | from trouble | from oppression | from infliction by others | from disintegration | from emptiness | from non-permanent self | perceived as
Whatever that is regarded as related to rūpa (form), vedanā (feelings), saññā (perceptions), saṅkhāra (volitional results), viññāṇa (consciousness), those processes are perceived as impermanent, suffering, disease, body disfigurements, cuts from sharp objects, trouble and misfortune, oppression , inflictions by others, disintegration, emptiness, and do not represent a non-permanent self.

9.4 So tehi dhammehi cittaṁ paṭivāpeti.
🚹①⨀(ta) 🚹⑤⨂(ta) 🚹⑤⨂(dhamma) 🚻①⨀(citta) ▶️🤟⨀(paṭivāpeti)
that | from those | from processes | mind | pulls back
That, the mind pulls back from those processes.

10. FEELING

Cūḷavedallasutta MN 44 PTS 1.299–1.305 (Majjhima Nikaya I 302 f):

22.3 sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.
🚺①⨂(sukha) 🚺①⨂(vedanā) 🚺①⨂(dukkha) 🚺①⨂(vedanā) 🚺①⨂(adukkhamasukha) 🚺①⨂(vedanā) 🔼(ti)
happy | feelings | painful | feelings | neutral | quote
“Happy/pleasant feelings, unhappy/painful feelings, neutral feelings.”

23.3 ayaṁ sukhā vedanā.
🚺①⨀(ima) 🚺①⨂(sukha) 🚺①⨂(vedanā)
these | happy | feelings
These are happy feelings.

23.5 ayaṁ dukkhā vedanā.
🚺①⨀(ima) 🚺①⨂(dukkha) 🚺①⨂(vedanā)
these | painful | feelings
These are painful feelings.

23.7 ayaṁ adukkhamasukhā vedanā”ti.
🚺①⨀(ima) 🚺①⨂(adukkhamasukha) 🚺①⨂(vedanā) 🔼(ti)
this | neutral | feelings | quote
“These are neutral feelings.”

27.2 “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.
🚺③⨀(sukha) 🔼(kho) 🔼(āvuso) 🚹⓪⨀(visākha) 🚺③⨀(vedanā) 🚹①⨀(rāgānusaya) 🚹①⨀(pahātabba) 🚺③⨀(dukkha) 🚺③⨀(vedanā) 🚹①⨀(paṭighānusaya) 🚹①⨀(pahātabba) 🚺③⨀(adukkhamasukha) 🚺③⨀(vedanā) 🚹①⨀(avijjānusaya) 🚹①⨀(pahātabba) 🔼(ti)
with happy | indeed | friend | Visākha | with feelings | underlying tendency towards desire | should be given up | with painful | with feelings | underlying tendency towards aversion | should be given up | with neutral | with feelings | underlying tendency towards ignorance | should be given up | quote
“Friend Visākha, with happy feelings, there is an underlying tendency towards desire, which should be given up. With painful feelings, there is an underlying tendency towards aversion, which should be given up. With neutral feelings, there is an underlying tendency towards ignorance, which should be given up.”

11. PERCEPTION AND IDEATION

Nibbedhikasutta AN 6.63 PTS 3.410–3.417 (Anguttara Nikaya III 413):

21.3 Chayimā, bhikkhave, saññā—
🔼(chayimā) 🚹⓪⨂(bhikkhu) 🚺①⨀(sañña)
these six | bhikkhave | perceptions
Bhikkhave, these six sañña (perceptions) -

21.4 rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
🚺①⨀(rūpasaññā) 🚺①⨀(saddasaññā)🚺①⨀(gandhasaññā) 🚺①⨀(rasasaññā) 🚺①⨀(phoṭṭhabbasaññā) 🚺①⨀(dhammasaññā)
perception of form | perception of sound | perception of smells | perception of taste | perception of touch | perception of mental characteristics
Perception of form, perception of sound, perception of smells, perception of taste, perception of touch, perception of mental characteristics.

Mahāvedallasutta MN 43 PTS 1.292–1.298 (Majjhima Nikaya I 293):

8.4 Kiñca sañjānāti?
🔼(kiñca) ▶️🤟⨀(sañjānāti)
and what | recognition
And what is “recognition”?

8.5 Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
🚻①⨀(nīlaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(pītaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(lohitaka) 🔼(pi) ▶️🤟⨀(sañjānāti) 🚻①⨀(odāta) 🔼(pi) ▶️🤟⨀(sañjānāti)
blue | too | recognise | yellow | too | recognise | red | too | recognise | white | too | recognise
The recognition of “blue”, “yellow”, “red”, “white”, (etc.)

12. THREE TYPES OF ACTIVITY

Cūḷavedallasutta MN 44 PTS 1.299–1.305 (Majjhima Nikaya I 301):

13.2 “Tayome, āvuso visākha, saṅkhārā—
🔼(tayome) 🔼(āvuso) 🚹⓪⨀(visākha) 🚹①⨂(saṅkhāra)
these three | friend | Visākha | volitional thought processes
Friend Visākha, there are three types of “saṅkhārā” (volitional thought processes)

13.3 kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
🚹①⨀(kāyasaṅkhāra) 🚹①⨀(vacīsaṅkhāra) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
intention which results in bodily action | intention which results in verbal action | intention which result in thought formation | quote
“Bodily thought process (intention which result in bodily action), verbal thought process (intention which result in verbal action), mental thought process (intention which result in thought formation).”

14.1 “Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
🚹①⨀(katama) 🔼(pana) 🚹⑦⨀(ayya) 🚹①⨀(kāyasaṅkhāra) 🚹①⨀(katama) 🚹①⨀(vacīsaṅkhāra) 🚹①⨀(katama) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
what | morever | pure | bodily thought process | verbal thought process | mental thought process | quote
“And furthermore, what is a bodily thought process, a verbal thought process, a mental thought process?”

14.2 “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
🚹①⨂(assāsapassāsa) 🔼(kho) 🔼(āvuso) 🚹⓪⨀(visākha) 🚹①⨀(kāyasaṅkhāra) 🚹①⨂(vitakkavicārā) 🚹①⨀(vacīsaṅkhāra) 🚺①⨂(sañña) 🔼(ca) 🚺①⨀(vedanā) 🔼(ca) 🚹①⨀(cittasaṅkhāra) 🔼(ti)
breathing in and out | indeed | friend | Visākha | bodily thought process | inner dialogue | verbal thought process | perceptions | and | feelings | mental thought process | quote
“Breathing in and out is (an example of) a bodily thought process, inner dialogue is a verbal thought process, perceptions and feelings are mental thought processes.”

13. VOLITION AND THE ACTIVITIES

Upādānaparipavattasutta SN 22.56 PTS 3.59–3.61 (Samyutta Nikaya III 60):

10.1 Katame ca, bhikkhave, saṅkhārā?
🚹①⨂(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(saṅkhāra)
what | and | bhikkhave | volitional thought processes
Bhikkhave, and what are volitional thought processes?

10.2 Chayime, bhikkhave, cetanākāyā—
🔼(chayime) 🚹⓪⨂(bhikkhu) 🚹①⨂(cetanākāyā)
these six | bhikkhave | classes of volitional thoughts (intentions)
Bhikkhave, these six classes of volitional thoughts (intentions) -

10.3 rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
🚺①⨀(rūpasañcetanā) 🚺①⨀(saddasañcetanā) 🚺①⨀(gandhasañcetanā) 🚺①⨀(rasasañcetanā) 🚺①⨀(phoṭṭhabbasañcetanā) 🚺①⨀(dhammasañcetanā)
thoughts about forms | thoughts about sounds | thoughts about smells | thoughts about tastes | thoughts about contacts | thoughts about mental characteristics
Thoughts about forms, thoughts about sounds, thoughts about smells, thoughts about tastes, thoughts about contacts, thoughts about mental characteristics.

10.4 Ime vuccanti, bhikkhave, saṅkhārā.
🚹①⨂(ima) ▶️🤟⨂(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨂(saṅkhāra)
these | are said to be | bhikkhave | volitional thought processes
Bhikkhave, these are said to be volitional thought processes.

14. THE ORIGIN OF CONSCIOUS PROCESSES

Mahātaṇhāsaṅkhayasutta MN 38 PTS 1.257–1.271 (Majjhima Nikaya I 259):

8.1 “Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
🚻①⨀(ya) 🔼(yadeva) 🚹⓪⨂(bhikkhu) 🚹②⨀(paccaya) 🔼(paṭicca) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🚹③⨀(ta) 🔼(teneva) 🔼(viññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
whenever | any | bhikkhave | preequisite | dependency | arise | consciousness | by that | by that alone | just consciousness | definition | becomes
“Whenever any prerequisite or dependency causing consciousness arises, just by that alone “consciousness” becomes defined.

8.2 Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(cakkhu) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(rūpa) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(cakkhuviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
eye (faculty of seeing) | and | dependency | in form | arise | consciousness | just sight-consciousness | categorisation | becomes
The eye (faculty of seeing) is a dependency of form causing consciousness to arise, to become categorised as “visual-consciousness”

8.3 sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(sota) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(sadda) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(sotaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
ear (faculty of hearing) | and | dependency | in sound | arise | consciousness | just auditory-consciousness | categorisation | becomes
The ear (faculty of hearing) is a dependency of sound causing consciousness to arise, to become categorised as “auditory-consciousness”

8.4 ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(ghāna) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(gandha) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(ghānaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
nose (faculty of smelling) | and | dependency | in smell | arise | consciousness | just olfactory-consciousness | categorisation | becomes
The nose (faculty of smelling) is a dependency of smell causing consciousness to arise, to become categorised as “olfactory-consciousness”

8.5 jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(jivha) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(rasa) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(jivhāviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
tongue (faculty of tasting) | and | dependency | in taste | arise | consciousness | just gustatory-consciousness | categorisation | becomes
The tongue (faculty of tasting) is a dependency of taste causing consciousness to arise, to become categorised as “gustatory-consciousness”

8.6 kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;
🚻①⨀(kaya) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(phoṭṭhabba) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(kāyaviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
body (faculty of touch) | and | dependency | in physical sensation | arise | consciousness | just tactile-consciousness | categorisation | becomes
The body (faculty of touch) is a dependency of physical sensation causing consciousness to arise, to become categorised as “tactile-consciousness”

8.7 manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
🚻①⨀(mana) 🔼(ca) 🚹②⨀(paccaya) 🚹⑦⨀(dhamma) ▶️🤟⨀(uppajjati) 🚻①⨀(viññāṇa) 🔼(manoviññāṇantveva) 🚺②⨀(saṅkhyā) ▶️🤟⨀(gacchati)
mind (faculty of thought) | and | dependency | in mental states | arise | consciousness | just mental-consciousness | categorisation | becomes
The nose (faculty of thought) is a dependency of mental states causing consciousness to arise, to become categorised as “mental-consciousness”

15. CONSCIOUSNESS AND REBIRTH

Paṭhamabhavasutta AN 3.76 PTS 1.224 (Anguttara Nikaya I 223):

1.2 “bhavo, bhavoti, bhante, vuccati.
🚹①⨀(bhava) 🚹①⨀(bhava) 🚹⓪⨀(bhavant) ▶️🤟⨀(vuccati)
bhava | existence | Bhante | is said to be
Existence is called ‘bhava’, Bhante.

2.1 “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?
🚻①⨀(kāmadhātuvepakka) 🔼(ca) 🚹⓪⨀(ānanda) 🚻①⨀(kamma) 🔀🤟⨀(nābhavissa) 🔼(apinu kho) 🚹①⨀(kāmabhava) 🔵⏯🤟⨀(paññāyati) 🔼(ti)
ripening in the realm of sensual desire | Ānanda | volitional action | would not exist | what | indeed | desire for existence | is evident | quote
“It is a fruit ripening in the realm of sensual desire, Ānanda. If there is no volitional action, would desire for existence be evident?”

2.2 “No hetaṁ, bhante”.
🔼(no hetaṃ) 🚹⓪⨀(bhavant)
no | certainly | Bhante
Certainly not, Bhante.

2.4 Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti.
🚻⑥⨂(avijjānīvaraṇa) 🚹⑥⨂(satta) 🚹⑥⨂(taṇhāsaṃyojana) 🚺⑥⨀(hīna) 🚺⑥⨀(dhātu) 🚻①⨀(viññāṇa) 🚻①⨀(patiṭṭhita) 🔼(evaṃ) 🚻①⨀(āyati) 🚺①⨀(punabbhavābhinibbatti) ▶️🤟⨀(hoti)
of impeded by ignorance; obstructed by not understanding | of beings | of bound by craving | of fallen away | of root | consciousness | well established | thus | future | production of renewed existence | is
While beings are impeded by ignorance, bound by craving, fallen away from their roots, consciousness is well established and in the future produces renewed existence.

16. CONSCIOUSNESS MAY BE CALMED

Dvayatānupassanāsutta Snp 3.12 PTS 140–150 PTS 140, PTS 141, PTS 142, PTS 143, PTS 144, PTS 145, PTS 146, PTS 147, PTS 148, PTS 149, PTS 150 Verse 730–772 (Sutta Nipata, verses 734, 735):

19.1 “Yaṁ kiñci dukkhaṁ sambhoti,
🚻①⨀(ya) 🔼(kiñci) 🚹②⨀(dukkha) ▶️🤟⨀(sambhoti)
whenever | something/anything | suffering | arises
19.2 Sabbaṁ viññāṇapaccayā;
🚻①⨀(sabba) 🔼(viññāṇapaccayā)
all | caused by consciousness
19.3 Viññāṇassa nirodhena,
🚻⑥⨀(viññāṇa) 🚹③⨀(nirodha)
of consciousness | with the cessation
19.4 Natthi dukkhassa sambhavo.
▶️🤟⨀(natthi) 🚹⑥⨀(dukkha) 🚹①⨀(sambhava)
there is not | of suffering | birth

20.1 Etamādīnavaṁ ñatvā,
🚹②⨀(eta) 🚹②⨀(ādīnava) 🔼(ñatvā)
this | danger | having known
20.2 Dukkhaṁ viññāṇapaccayā;
🚻①⨀(dukkha) 🔼(viññāṇapaccayā)
suffering | caused by consciousness
20.3 Viññāṇūpasamā bhikkhu,
🚹①⨂(viññāṇūpasama) 🚹①⨀(bhikkhu)
stilling of consciousness | bhikkhu
20.4 Nicchāto parinibbutoti.
🚹①⨀(nicchāta) 🚹①⨀(parinibbuta) 🔼(iti)
satisfied | attained final Nibbāna | and so

Whenever any suffering arises,
All caused by consciousness;
With the cessation of consciousness,
There is no birth of suffering.

Having known this danger,
suffering is caused by consciousness;
The bhikkhu stills the consciousness,
And so attained final Nibbāna satisfied.

17. THE PSYCHOLOGICAL LAW OF CAUSALITY AND ITS USE

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 180 f):

18. LIBERATION IS A NATURAL PROCESS

Cetanākaraṇīyasutta AN 10.2 PTS 5.3–5.4 (Anguttara Nikaya V 2 f):

1.1 “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ:
🚹④⨀(sīlavant) 🚹⓪⨂(bhikkhu) 🚹④⨀(sīlasampanna) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
for moral | bhikkhave | for accomplished in virtue | no | with intention | ought to be done
Bhikkhave, for the moral and accomplished in virtue, nothing ought to be done with intention.

1.2 ‘avippaṭisāro me uppajjatū’ti.
🚹①⨀(avippaṭisāra) 👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
non-regret | of me | must arise | quote
“May no regrets arise of me.”

1.3 Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹④⨀(sīlavant) 🚹④⨀(sīlasampanna) 🚹①⨀(avippaṭisāra) ▶️🤟⨀(uppajjati)
characteristic | this | bhikkhave | whoever | for moral | for accomplished in virtue | non-regret | arise
This characteristic, Bhikkhave, non-regret, arises for whoever is moral and accomplished in virtue.

1.4 Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹①⨀(avippaṭisārī) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
one who has no regrets | bhikkhave | no | with intention | ought to be done
One who has no regrets, Bhikkhave, has nothing that ought to be done with intention.

1.5 ‘pāmojjaṁ me uppajjatū’ti.
🚻①⨀(pāmojja) 👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
joy | of me | must arise | quote
“May joy arise of me.”

1.7 Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(pamudita) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
joyous | bhikkhave | no | with intention | ought to be done
One who is joyous, Bhikkhave, has nothing that ought to be done with intention.

1.8 ‘pīti me uppajjatū’ti.
🚺①⨀(pīti)👆⑥⨀(ahaṃ) ⏹🤟⨀(uppajjati) 🔼(ti)
delight | | of me | must arise | quote
“May delight arise of me.”

1.10 Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(pītimana) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of delight | bhikkhave | no | with intention | ought to be done
One who is delighted, Bhikkhave, has nothing that ought to be done with intention.

1.11 ‘kāyo me passambhatū’ti.
🚹①⨀(kāya) 👆⑥⨀(ahaṃ) ⏹🤟⨀(passambhati) 🔼(ti)
physical body | of me | must calm down | quote
“May my body calm down.”

1.13 Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(passaddhakāya) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of calm body | bhikkhave | no | with intention | ought to be done
One of calm body, Bhikkhave, has nothing that ought to be done with intention.

1.14 ‘sukhaṁ vediyāmī’ti.
🚺②⨀(sukha) ⏹👆⨀(vediyati) 🔼(ti)
happiness | must experience | quote
“May I experience happiness.”

1.15 Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(passaddhakāya) 🚻①⨀(sukha) ▶️🤟⨀(vediyati)
characteristic | this | bhikkhave | whoever | calm body | happiness | experience
This characteristic, Bhikkhave, happiness, is experienced for whoever has a calm body.

1.16 Sukhino, bhikkhave, na cetanāya karaṇīyaṁ:
🚹①⨂(sukhī) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
one who is happy | bhikkhave | no | with intention | ought to be done
One is happy, Bhikkhave, has nothing that ought to be done with intention.

1.17 ‘cittaṁ me samādhiyatū’ti.
🚻①⨀(citta) 👆⑥⨀(ahaṃ) ⏹🤟⨀(samādhiyati) 🔼(ti)
mind | of me | must become composed | quote
“May my mind become composed.”

1.19 Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ:
🚹⑥⨀(samāhita) 🚹⓪⨂(bhikkhu) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
composed | bhikkhave | no | with intention | ought to be done
One is composed, Bhikkhave, has nothing that ought to be done with intention.

1.20 ‘yathābhūtaṁ jānāmi passāmī’ti.
🚹②⨀(yathābhūta) ⏹👆⨀(jānāti) ⏹👆⨀(passati) 🔼(ti)
reality as it is | must know | must see
“May I see and know reality as it is.”

1.21 Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(samāhita) 🚻①⨀(yathābhūta) ▶️👆⨀(jānāti) ▶️👆⨀(passati)
characteristic | this | bhikkhave | whoever | is composed | reality as it is | know | see
This characteristic, Bhikkhave, reality as it is, is seen and known for whoever is composed.

1.22 Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ:
🚹②⨀(yathābhūta) 🚹⓪⨂(bhikkhu) 🚻④⨀(jānanta) 🚹④⨀(passanta) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
reality as it is | bhikkhave | for knowing | for seeing | no | with intention | ought to be done
One who sees and know reality as it is, Bhikkhave, has nothing that ought to be done with intention.

1.23 ‘nibbindāmi virajjāmī’ti.
⏹👆⨀(nibbindati) ⏹👆⨀(virajjati) 🔼(ti)
must be dispassionate | must be detached | quote
“May I be dispassionate and detached.”

1.24 Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹②⨀(yathābhūta) 🚹④⨂(ja) 🚹④⨂(passanta) ▶️🤟⨀(nibbindati) ▶️🤟⨀(virajjati)
characteristic | this | bhikkhave | whoever | reality as it is | knowing | seeing | become dispassionate | become detached
This characteristic, Bhikkhave, one becomes dispassionate and detached for whoever seeing and knowing reality as it is.

1.25 Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ:
🚹⑥⨀(nibbinna) 🚹⓪⨂(bhikkhu) 🚹⑥⨀(viratta) 🔼(no) 🚺③⨀(cetana) 🚻①⨀(karaṇīya)
of dispassionate | bhikkhave | of detached | no | with intention | ought to be done
One who becomes dispassionate and detached, Bhikkhave, has nothing that ought to be done with intention.

1.26 ‘vimuttiñāṇadassanaṁ sacchikaromī’ti.
🚻②⨀(vimuttiñāṇadassana) ⏹👆⨀(sacchikaroti) 🔼(ti)
understanding and insight into liberation | must personally realises | quote
“May I personally realise understanding and insight into liberation.”

1.27 Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.
🚺①⨀(dhammatā) 🚺①⨀(eta) 🚹⓪⨂(bhikkhu) 🚻①⨀(ya) 🚹①⨀(nibbinna) 🚹①⨀(viratta) 🚻②⨀(vimuttiñāṇadassana) ▶️🤟⨀(sacchikaroti)
characteristic | this | bhikkhave | whoever | one who is dispassionate | one who is detached | understanding and insight into liberation | personally realises
This characteristic, Bhikkhave, one personally realises understanding and insight into liberation for whoever is dispassionate and detached.

19. THE ORIGIN AND CONTROL OF SUFFERING

Dukkhasamudayasutta SN 35.106 PTS 4.87 (Samyutta Nikaya IV 86):

2.2 Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
🚻①⨀(cakkhu) 🔼(ca) 🔼(paṭicca) 🚻⑦⨀(rūpa) 🔼(ca) ▶️🤟⨀(uppajjati) 🚻①⨀(cakkhuviññāṇa) 🚹⑥⨂(ti) 🚺①⨀(saṅgati) 🚹①⨀(phassa)
faculty of seeing | and | dependent on | on form | and | arises | visual-consciousness | of 3 | combined together| contact
Visual consciousness (cakkhuviññāṇa) arises dependent on rūpa (form) and the faculty of seeing. The three combined together is phassa (contact).

2.3 Phassapaccayā vedanā;
🚺①⨂(phassapaccaya) 🚺①⨂(vedanā)
dependent on contact | feelings
Dependent on phassa (contact), vedanā (feelings).

2.4 vedanāpaccayā taṇhā.
🚺①⨂(vedanāpaccayā) 🚺①⨂(taṇhā)
dependent on feelings | craving
Dependent on vedanā (feelings), taṇhā (craving).

2.5 Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
🔼(tassāyeva) 🚺⑥⨀(taṇhā) 🚹①⨂(asesavirāganirodha) 🚹①⨀(upādānanirodha)
of that very | of craving | complete fading away and ending | cessation of grasping
While completely fading away and ending of craving, cessation of grasping.

2.6 upādānanirodhā bhavanirodho;
🚹⑤⨀(upādānanirodha) 🚹①⨀(bhavanirodha)
from cessation of grasping | cessation of being
From cessation of grasping, cessation of being.

2.7 bhavanirodhā jātinirodho;
🚹⑤⨀(bhavanirodha) 🚹①⨀(jātinirodha)
from cessation of being | cessation of birth
From cessation of being, cessation of birth.

2.8 jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
🚹⑤⨀(jātinirodha) 🚻①⨀(jarāmaraṇa) 🚹①⨂(sokaparidevadukkhadomanassupāyāsā) ▶️🤟⨂(nirujjhati)
From cessation of birth | old age | grief, wailing, pain, suffering and trouble | cease
From cessation of birth, old age, grief, wailing, pain, suffering and trouble cease.

2.9 Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
🔼(evametassa) 🚹⑥⨀(kevala) 🚹⑥⨀(dukkhakkhandha) 🚹①⨀(nirodha) ▶️🤟⨀(hoti)
thus of this | of whole lot | of mass of suffering | cessation | is
Thus of this whole lot, there is cessation of mass of suffering.

2.10 Ayaṁ dukkhassa atthaṅgamo
🚹①⨀(ima) 🚹⑥⨀(dukkha) 🚹①⨀(atthaṅgama)
this | suffering | disappearance of
This is disappearance of dukkha (suffering).

20. EVERYTHING IS CAUSED

Selāsutta SN 5.9 PTS (1st ed) SN i 134 PTS (2nd ed) 1.295 (Samyutta Nikaya I 134):

Like a certain seed,
Sown in field, grows;
Meeting with soil nutrients,
and moisture, both of these.

Thus, the masses and elements,
And these six senses;
Reason for arise of dependence,
Disintegration of dependence, ceases

21. MAN FORMS HIS OWN DESTINY

Paṇḍitavagga Dhp 76–89 PTS (1st ed) 12–13 PTS (2nd ed) 22–25 Paṇḍitasāmaṇeravatthu (Dhammapada, verse 80):

Irrigators guide water,
Arrow makers straighten arrow;
Carpenters straighten wood,
The wise tames the self.

22. KARMA SOMETIMES WORKS SLOWLY

Bālavagga Dhp 60–75 PTS (1st ed) 10–11 PTS (2nd ed) 17–20 Ahipetavatthu (Dhammapada, verse 71):

By no means completed wrong action,
Thickens quickly like milk;
Smouldering, heedlessly follows,
Like fire covered with ashes.

23. HOW REBIRTH IS INFLUENCED BY ACTIONS

Saṅkhārasutta AN 3.23 PTS 1.123(Anguttara Nikaya I 122):

1.3 Idha,, ekacco puggalo sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.
🔼(idha) 🚹①⨀(ekacca) 🚹①⨀(puggala) 🚹②⨀(sabyābajjha) 🚹②⨀(kāyasaṅkhāra) ▶️🤟⨀(abhisaṅkharoti) 🚹②⨀(sabyābajjha) 🚹②⨀(vacīsaṅkhāra) ▶️🤟⨀(abhisaṅkharoti) 🚹②⨀(sabyābajjha) 🚹②⨀(manosaṅkhāra) ▶️🤟⨀(abhisaṅkharoti)
here | a certain | person | harmful | intention which results in bodily action | generates | harmful | intention which results in verbal action | generates | harmful | intention which results in mental action | generates
Here, a certain person generates harmful intentions resulting in bodily, verbal and mental actions.

1.4 So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.
🚹①⨀(ta) 🚹②⨀(sabyābajjha) 🚹②⨀(kāyasaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(vacīsaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(manosaṅkhāra) 🔼(abhisaṅkharitvā) 🚹②⨀(sabyābajjha) 🚹②⨀(loka) ▶️🤟⨀(upapajjati)
he | harmful | intention which results in bodily action | having generated | harmful | intention which results in verbal action | having generated | harmful | intention which results in mental action | having generated | harmful | world | is reborn in
Having generated harmful intentions resulting in bodily, verbal and mental actions, he is reborn in a harmful world.

1.5 Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti.
🔼(tamenaṃ) 🚹②⨀(sabyābajjha) 🚹②⨀(loka) 🚹②⨀(upapanna) 🚻①⨀(samāna) 🚹③⨀(sabyābajjha) 🚹③⨀(phassa) ▶️🤟⨂(phusati)
that person | harmful | world | is reborn in | being | with harmful | with contact | afflicted
That being, who is reborn in a harmful world, is afflicted with harmful contact.

1.6 So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā.
🚹①⨀(ta) 🚹③⨂(sabyābajjha) 🚹③⨂(phassa) 🚹①⨀(phuṭṭha) 🚹①⨀(samāna) 🚺②⨀(sabyābajjha) 🚺②⨀(vedanā) ▶️🤟⨀(vedayati) 🚺②⨀(ekantadukkha) 🔼(seyyathāpi) 🚹①⨂(satta) 🚹①⨂(nerayika)
that | with harmful | with contact | afflicted with | being | harmful | feelings | totally painful | just like | being | living in hell
That being, who is afflicted with harmful contact, experiences totally painful harmful feelings just like beings living in hell.

24. A STRONG WISH MAY INFLUENCE REBIRTH

Saṅkhārupapattisutta MN 120 PTS 3.100–3.103 (Majjhima Nikaya III 99 f):

3.2 Tassa evaṁ hoti:
🔼(tassa evaṃ hoti)
of that | thus | is
It occurred to him:

3.3 ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
🔼(aho) 🔼(vatāhaṃ) 🚹⑥⨀(kāya) 🚹①⨂(bheda) 🚻①⨀(para) 🚻①⨂(maraṇa) 🚹⑥⨂(khattiyamahāsāla) 🚺①⨀(sahabyatā) 🔵⏯👆⨀(upapajjati) 🔼(ti)
oh dear! | oh no! | of body | death | another | following | death | (for) wealthy man of the ruling caste | company of | should reborn
“Oh dear, oh no, death (of my) body, following death, I should be reborn in company of wealthy men of the ruling caste.”

25. A SUMMARY OF THE WAY

Buddhavagga Dhp 179–196 PTS (1st ed) 27–29 PTS (2nd ed) 51–55 Buddhavagga (Dhammapada, verse 183):

1 Sabbapāpassa akaraṇaṁ,
🚻⑥⨀(sabbapāpa) 🚻①⨀(akaraṇa)
of all wrongdoing | non-doing of
2 kusalassa upasampadā;
🚹⑥⨀(kusala) 🚺①⨀(upasampadā)
of wholesome | taking up
3 Sacittapariyodapanaṁ,
🚺②⨀(sacittapariyodapanā)
purifying one’s own mind
4 etaṁ buddhāna sāsanaṁ.
🚻①⨀(eta) 🚹⑥⨂(buddha) 🚻①⨀(sāsana)
this | of Buddha | teaching

Non-doing of all wrongdoing,
Taking up of wholesome;
Purifying one’s own mind,
This is the teaching of the Buddha.

26. MONK OR NOT?

Chabbisodhanasutta MN 112 PTS 3.30–3.37 (Majjhima Nikaya III 33):

12.5 So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:
🚹①⨀(ta) 🚹③⨀(ta) 🚹③⨀(saddhāpaṭilābha) 🚹①⨀(samannāgata) 🔼(iti) ⏮👆⨀(paṭisañcikkhi)
that | by that | gaining of faith | endowed with | like this | reflected
I reflected like that, endowed with the the gaining of that faith.

12.6 “sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
🚹①⨀(sambādha) 🚹①⨀(gharāvāsa) 🚹①⨀(rajāpatha) 🚺①⨀(pabbajjā)
crowded | household life | dirty | open space | renunciation
Household life is crowded and dirty, renunciation is open space.

12.7 Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
🔼(nayidaṃ) 🚻①⨀(sukara) 🚻①⨀(agāra) 🚹⑤⨀(ajjhāvasanta) 🚻①⨀(ekantaparipuṇṇa) 🚻①⨀(saṅkhalikhita) 🚻①⨀(brahmacariya) 🔼(carituṃ)
not this | easy to do | domestic living | domestic settled | completely perfect | flawless | spiritual path | to live
It is not easy from being settled in domestic living to living a completely perfect and flawless spiritual path.

12.8 Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
🔼(yannūnāhaṃ) 🚻②⨀(kesamassu) 🔼(ohāretvā) 🚻②⨂(kāsāya) 🚻②⨂(vattha) 🔼(acchādetvā) 🚻⑤⨀(agāra) 🚻②⨀(anagāriya) 🔵⏯👆⨀(pabbajati) 🔼(ti)
what if I were to | hair and beard | having shaved off | ochre | robe | having put on | from household life | to homeless state | renounce | quote
What if I were to renounce from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.

27. THE FIRST PART OF THE WAY: RIGHT VIEW

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 311 f):

21.4 Katamā ca, bhikkhave, sammādiṭṭhi?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammādiṭṭhi)
what? | and | bhikkhave | right view
Bhikkhave, and what is “sammādiṭṭhi” (right view)?

21.5 Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
🚻①⨀(ya) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹②⨂(dukkha) 🚻①⨀(ñāṇa) 🚹②⨂(dukkhasamudaya) 🚻①⨀(ñāṇa) 🚹②⨂(dukkhanirodha) 🚻①⨀(ñāṇa) 🚺④⨀(dukkhanirodhagāmī) 🚺⑥⨀(paṭipadā) 🚻①⨀(ñāṇa)
whatever | indeed | bhikkhave | suffering | understanding | origin of suffering | understanding | end of suffering | understanding | of leading to the end of suffering | of path of progress | understanding
Whatever indeed, Bhikkhave, understanding suffering, understanding source of suffering, understanding end of suffering, understanding of the path of progress leading to the end of suffering.

21.6 Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammādiṭṭhi)
this | is said | bhikkhave | right view
Bhikkhave, this said to be “sammādiṭṭhi” (right view).

28. RIGHT PURPOSE

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.7 Katamo ca, bhikkhave, sammāsaṅkappo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāsaṅkappa)
what? | and | bhikkhave | right intention
Bhikkhave, and what is “sammāsaṅkappa” (right intention)?

21.8 Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.
🚹①⨀(nekkhammasaṅkappa) 🚹①⨀(abyāpādasaṅkappa) 🚹①⨀(avihiṃsāsaṅkappa)
intention of renunciation | intention of good | intention of not harming
Intention of renunciation, intention of good, intention of not harming.

21.9 Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāsaṅkappa)
this | is said | bhikkhave | right view
Bhikkhave, this said to be “sammāsaṅkappo” (right intention).

29. RIGHT SPEECH

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.10 Katamā ca, bhikkhave, sammāvācā?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāvāca)
what? | and | bhikkhave | right speech
Bhikkhave, and what is “sammāvāca” (right speech)?

21.11 Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.
🚹①⨂(musāvāda) 🚺①⨀(veramaṇī) 🚺⑤⨀(pisuṇa) 🚺⑤⨀(vāca) 🚺①⨀(veramaṇī) 🚺⑤⨀(pharusa) 🚺⑤⨀(vāca) 🚺①⨀(veramaṇī) 🚹①⨂(samphappalāpa) 🚺①⨀(veramaṇī)
false speech | abstinence from | from slanderous | from speech | abstinence from | from harsh | from speech | abstinence from | gossip | abstinence from
Abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from gossip.

21.12 Ayaṁ vuccati, bhikkhave, sammāvācā.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāvāca)
this | is said | bhikkhave | right speech
Bhikkhave, this said to be “sammāvāca” (right speech).

30. A MORE DETAILED DEFINITION OF RIGHT SPEECH

Upālisutta AN 10.99 PTS 5.202–5.209 (Anguttara Nikaya V 205):

14.1 Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
🚹②⨀(musāvāda) 🔼(pahāya) 🚹⑤⨀(musāvāda) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🚹①⨀(saccavādī) 🚹①⨀(saccasandha) 🚹①⨀(theta) 🚹①⨀(paccayika) 🚹①⨀(avisaṃvādaka) 🚹④⨀(loka)
false speech | giving up | from false speech | abstaining from | is | truthful | true to one’s word | honest | reliable | keeping promises | for people of the world
Giving up false speech, abstaining from false speech, being truthful, true to one’s word, honest, reliable, keeping promises for everyone in the world.

15.1 Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti.
🚹②⨀(pisuṇa) 🚹②⨀(vāca) 🔼(pahāya) 🚹②⨀(pisuṇa) 🚹②⨀(vāca) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🔼(ito) 🔼(sutvā) 🔼(na) 🔼(amutra) 🚹①⨂(akkhāta) 🚹④⨂(ima) 🚹④⨀(bheda) 🔼(amutra) 🔼(vā) 🔼(sutvā) 🔼(na) 🚹④⨂(ima) 🚹①⨂(akkhāta) 🚹④⨂(amu) 🚹④⨀(bheda) ▶️🤟⨀(hoti)
slanderous | speech | giving up | slanderous | speech | abstaining from | is | here | having listened | no | in such-and-such a place | told | for this | for disturbing/upsetting | in such-and-such a place | or | heaving listened | no | for this | told | for so-and-so | for disturbing.
Giving up slanderous speech, abstaining from slanderous speech. Having listened here, does not tell in such-and-such place for the purposes of disturbance, or having listened in such and such place, does not tell here for the purposes of disturbance.
🔼(iti) 🚹⑥⨂(bhinna) 🔼(vā) 🚹①⨀(sandhātar) 🚹⑥⨂(sahita) 🔼(vā) 🚹①⨀(anuppadātar) 🚹①⨀(samaggārāma) 🚹①⨀(samaggarata) 🚹①⨀(samagganandī) 🚺②⨀(samaggakaraṇa) 🚹②⨀(vāca) 🚻①⨂(bhāsita)
like this | of broken | conciliator | of friendly terms | or provider of | enjoying concord | liking harmony | delights in unity | peace-making | speech | talking
Conciliator of the broken, provider of friendly terms, enjoying concord, liking harmony, delighting in unity, talking peace-making speech.

16.1 Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
🚹②⨀(pharusa) 🚹②⨀(vāca) 🔼(pahāya) 🚺⑤⨀(pharusa) 🚹②⨀(vāca) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti)
harsh speech | giving up | from harsh speech | abstaining from | is Giving up harsh speech, abstaining from harsh speech.
🚺①⨀(ya) 🚺①⨀(ta) 🚺①⨀(vāca) 🚺①⨀(nela) 🚺①⨀(kaṇṇasukha) 🚺①⨀(pemanīya) 🚺①⨀(hadayaṅgama) 🚺①⨀(porī) 🚺①⨀(bahujanakanta) 🚺①⨀(bahujanamanāpa) 🚺②⨀(tathārūpa) 🚺②⨀(vāca) 🚺①⨀(bhāsita) ▶️🤟⨀(hoti)
whatever | that | speech | gentle | pleasant to hear | friendly | heart warming | polite | loved by the people | charming to the masses | appropriate | speech | talking | is
Whatever that speech is, it is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the masses, talking appropriate speech.

17.1 Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
🚹②⨀(samphappalāpa) 🔼(pahāya) 🚹⑤⨀(samphappalāpa) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🚹①⨀(kālavādī) 🚹①⨀(bhūtavādī) 🚹①⨀(atthavādī) 🚹①⨀(dhammavādī) 🚹①⨀(vinayavādī) 🚺②⨀(nidhānavant) 🚹②⨀(vāca) 🚺①⨀(bhāsita) ▶️🤟⨀(hoti) 🚹③⨀(kāla) 🚹②⨀(sāpadesa) 🚺②⨀(pariyantavant) 🚻①⨀(atthasaṃhita)
gossip | giving up | from gossip | abstaining from | is | speaking at the proper time | speaking what is true | speaking what is meaningful | speaking about the Dhamma | speaking about the discipline | worth remembering | speech | talking | is | timely | reasonable | purposeful | beneficial
Giving up gossip, abstaining from gossip, speaking at the proper time, speaking what is true, speaking what is meaningful, speaking about the Dhamma, speaking about the discipline, talking speech worth remembering, timely, reasonable, purposeful, beneficial.

31. RIGHT ACTION

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.13 Katamo ca, bhikkhave, sammākammanto?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammākammanta)
what? | and | bhikkhave | right conduct
Bhikkhave, and what is “sammākammanta” (right conduct)?

21.14 Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.
🚹⑤⨀(pāṇātipāta) 🚺①⨀(veramaṇī) 🚻⑤⨀(adinnādāna) 🚺①⨀(veramaṇī) 🚹⑤⨀(kāmesumicchācāra) 🚺①⨀(veramaṇī)
from killing living beings | abstinence from | from theft | abstinence from | from sexual misconduct | abstinence from
Abstinence from killing living beings, abstinence from theft, abstinence from sexual misconduct.

21.15 Ayaṁ vuccati, bhikkhave, sammākammanto.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammākammanta)
this | is said | bhikkhave | right conduct
Bhikkhave, this said to be “sammākammanta” (right conduct).

32. HOW THE PERFECT ONES LIVE

Uposathasutta AN 3.70 PTS 1.206–1.215 (Anguttara Nikaya I 211 f):

21.1 Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā;
🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚻①⨀(abrahmacariya) 🔼(pahāya) 🚹①⨂(brahmacāri) 🚹①⨀(ārācārī) 🚹①⨂(virata) 🚹⑤⨀(methuna) 🚹⑤⨀(gāmadhamma)
life-long | awakened beings | incelibacy | giving up | celibate spiritual practitioner | keeping far away from | abstained from | from sexual intercourse | from vulgar practice
Life long arahants (awakened beings) give up incelibacy, practice celibacy, keep far away from sexual intercourse, abstain from vulgar practice.

23.1 Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā;
🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚻②⨀(surāmerayamajjapamādaṭṭhāna) 🔼(pahāya) 🚻⑤⨀(surāmerayamajjapamādaṭṭhāna) 🚹①⨂(paṭivirata)
life-long | awakened beings | wine, spirits, drugs and states of intoxication | giving up | wine, spirits, drugs and states of intoxication | abstained from

Life long arahants (awakened beings) give up and abstains from wine, spirits, drugs and states of intoxication.
24.1 Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; 🚻①⨀(yāvajīva) 🚹①⨂(arahant) 🚹①⨂(ekabhattika) 🚹①⨂(rattūparata) 🚹①⨂(virata) 🚻①⨂(vikālabhojana)
life-long | awakened beings | who eats one meal a day | abstaining from eating at night | stopped | eating between midday and dawn
Life long arahants (awakened beings) eat one meal a day, abstain from eating at night, and between midday and dawn.

25.1 Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā;
🚻①⨀(yāvajīva) 🚹①⨂((arahant) 🚻 ⑤⨂(naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhāna) 🚹①⨂(paṭivirata)
life-long | awakened beings | dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations | abstained from
Life long arahants (awakened beings) abstain from dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations.

26.1 Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā;
🚻①⨀(yāvajīva) 🚹①⨂((arahant) 🚻②⨀(uccāsayanamahāsayana) 🔼(pahāya) 🚻⑤⨀(uccāsayanamahāsayana) 🚹①⨂(paṭivirata) 🚺②⨀(nīcaseyyā) ▶️🤟⨂(kappeti) 🚹②⨂(mañcaka) 🔼(vā) 🚹②⨂(tiṇasanthāraka) 🔼(vā)
life-long | awakened beings | large and luxurious beds | giving up | from large and luxurious beds | abstained from | low bed | prepare | small bed | or | spread of grass | or
Life long arahants (awakened beings) give up and abstain from large and luxurious beds, prepare low or small beds, or spread of grass.

33. RIGHT LIVELIHOOD

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.16 Katamo ca, bhikkhave, sammāājīvo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāājīva)
what? | and | bhikkhave | right livelihood
Bhikkhave, and what is “sammāājīva” (right livelihood)?

21.17 Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.
🔼(idha) 🚹⓪⨂(bhikkhu) 🚹①⨀(ariyasāvaka) 🚹②⨀(micchāājīva) 🔼(pahāya) 🚹③⨀(sammāājīva) 🚻①⨀(jīvita) ▶️🤟⨀(kappeti)
here | bhikkhave | pure disciples | wrong livelihood | giving up | with right livelihood | way of life | prepares
Here, Bhikkhave, pure disciples give up wrong livelihood, prepares for a way of life with right livelihood.

21.18 Ayaṁ vuccati, bhikkhave, sammāājīvo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāājīva)
this | is said | bhikkhave | right livelihood
Bhikkhave, this said to be “sammāājīva” (right livelihood).

34. WRONG LIVELIHOOD

Mahācattārīsakasutta MN 117 PTS 3.72–3.78 (Majjhima Nikaya III 75):

29.1 Katamo ca, bhikkhave, micchāājīvo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(micchāājīva)
what? | and | bhikkhave | wrong livelihood
Bhikkhave, and what is “micchāājīva” (right livelihood)?

29.2 Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—
🚻①⨂(kuhana) 🚻①⨂(lapana) 🚺①⨀(nemittikatā) 🚺①⨀(nippesikatā) 🚹③⨀(lābha) 🚹②⨀(lābha) 🚺①⨀(nijigīsanatā)
cheating | cajoling | indirect begging | putting others down | with profit | acquisition | desiring
Cheating, cajoling, indirect begging, putting others down, desiring acquisition with profit.

29.3 ayaṁ, bhikkhave, micchāājīvo.
🚹①⨀(ima) 🚹⓪⨂(bhikkhu) 🚹①⨀(micchāājīva)
this | bhikkhave | wrong livelihood
Bhikkhave, this is “micchāājīva” (wrong livelihood).

35. RIGHT EFFORT

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 312):

21.19 Katamo ca, bhikkhave, sammāvāyāmo?
🚺①⨀(katama) 🔼(ca) 🚹⓪⨂(bhikkhu) 🚹①⨂(sammāvāyāma)
what? | and | bhikkhave | right effort
Bhikkhave, and what is “sammāvāyāma” (right effort)?

21.20 Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🔼(idha) 🚹⓪⨂(bhikkhu) 🚹①⨀(bhikkhu) 🚹④⨂(anuppanna) 🚹⑥⨂(pāpaka) 🚹⑥⨂(akusala) 🚹⑥⨂(dhamma) 🚹④⨀(anuppāda) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
here | bhikkhave | bhikkhu | for non-arising | of evil | of unwholesome | of characteristics | for non-arising | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
Here, Bhikkhave, a monk, for the non-arising of evil and unwholesome characteristics, generates a desire for non-arising, tries to make an effort, start, strives on the mind, and exerts himself.

21.21 uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🚹④⨂(uppanna) 🚹⑥⨂(pāpaka) 🚹⑥⨂(akusala) 🚹⑥⨂(dhamma) 🚻④⨀(pahāna) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for arising | of evil | of unwholesome | of characteristics | for giving up of | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
He generates a desire for the giving up of the arising of evil and unwholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

21.22 anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
🚹④⨂(anuppanna) 🚹⑥⨂(kusala) 🚹⑥⨂(dhamma) 🚹④⨀(uppāda) 🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for non-arising | of unwholesome | of characteristics | for arising of | desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
for the non-arising of wholesome characteristics, he generates a desire for arising, tries to make an effort, start, strives on the mind, and exerts himself.

21.23 uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
🚹④⨂(uppanna) 🚹⑥⨂(kusala) 🚹⑥⨂(dhamma) 🚺④⨀(ṭhiti) 🚹④⨀(asammosa) 🚹④⨀(bhiyyobhāva) 🚻④⨀(vepulla) 🚺④⨀(bhāvanā) 🚺④⨀(pāripūri)🚹 ②⨀(chanda) ▶️🤟⨀(janeti) ▶️🤟⨀(vāyamati) 🚻②⨀(vīriya) ▶️🤟⨀(ārabhati) 🚻②⨀(citta) ▶️🤟⨀(paggaṇhāti) ▶️🤟⨀(padahati)
for arising | of wholesome | of characteristics | for persistence of | for non-confusion | for increase of | for maturity | for developing | for fulfillment |desire | generates | tries to make an effort to | effort | start | mind | strives on | exerts oneself
He generates a desire for the persistence of, non-confusion of, increase of, maturity of, developing of, fulfillment of the arising of wholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

21.24 Ayaṁ vuccati, bhikkhave, sammāvāyāmo.
🚹①⨀(ima) ▶️🤟⨀(vuccati) 🚹⓪⨂(bhikkhu) 🚹①⨀(sammāvāyāma)
this | is said | bhikkhave | right effort
Bhikkhave, this is said to be “sammāvāyāma” (right effort).

36. RIGHT MINDFULNESS

Mahāsatipaṭṭhānasutta DN 22 PTS 2.290–2.315 (Digha Nikaya II 292):

3.4 Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
🚹①⨀(samudayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati) 🚹①⨀(vayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati) 🚹①⨀(samudayavayadhammānupassī) 🔼(vā) 🚹⑦⨀(kāya) ▶️🤟⨀(viharati)
contemplating the nature of arising | or | in physical processes | mindful | contemplating the nature of disappearance | or | in physical processes | mindful | contemplating the nature of arising and disappearance | or | in physical processes | mindful
He is mindful of contemplating the nature of arising, disappearance, arising and disappearing (together) of physical processes.

3.5 ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
▶️🤟⨀(atthi) 🚹①⨀(kāya) 🔼(ti) 🔼(panassa) 🚺①⨀(sati) 🚹①⨂(paccupaṭṭhita) ▶️🤟⨀(hoti) 🔼(yāvadeva) 🚺③⨀(ñāṇamattā) 🚺③⨀(paṭissatimattā) 🚹①⨀(anissita) 🔼(ca) ▶️🤟⨀(viharati) 🔼(na ca) 🚹②⨀(kaci) 🚹②⨂(loka) ▶️🤟⨀(upādiyati)
there exists | physical body | quote | and for him | keeping in mind | presence established | as far as | by measure of understanding | by measure of continuous awareness | independent of | and | mindful | not | and | anything | world | cling
And for him he keeps in mind and establishes “there is a body”, and he is independent and mindful through understanding and continuous awareness, and he does not cling to anything in the world.

4.1 (Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti), gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨂(bhikkhu) 🚹①⨀(bhikkhu) 🚹②⨂(abhikkanta) 🚹②⨂(paṭikkanta) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(ālokita) 🚹②⨂(vilokita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(samiñjita) 🚹②⨂(pasārita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚻②⨂(saṅghāṭipattacīvaradhāraṇa) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(asita) 🚹②⨂(pīta) 🚹②⨂(khāyita) 🚹②⨂(sāyita) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚻②⨂(uccārapassāvakamma) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti) 🚹②⨂(gata) 🚹②⨂(ṭhita) 🚹②⨂(nisinna) 🚹②⨂(sutta) 🚻②⨂(jāgarita) 🚻②⨂(bhāsita) 🚹②⨂(tuṇhībhāva) 🚹①⨀(sampajānakārī) ▶️🤟⨀(hoti)
again | and what is more | bhikkhave | bhikkhu | going forward | coming back | attentive to | is | looking ahead | looking around | attentive to | is | flexing | stretching | attentive to | is | carrying the outer robe, bowl and robe | attentive to | is | eating | drinking | chewing | tasting | attentive to | is | going to the toilet | attentive to | is | walking | standing | sitting | sleeping | being awake | talking | keeping quiet | attentive to | is
And what is more, bhikkhave, the bhikkhu is attentive to going forward, coming back, looking ahead, looking around, flexing, stretching, carrying the outer robe, bowl and robe, eating, drinking, chewing, tasting, going to the toilet, walking, standing, sitting, sleeping, being awake, talking, keeping quiet.

37. IRRADIATION OF FRIENDLINESS, COMPASSION, TENDERNESS, AND EQUANIMITY

Saṅgītisutta DN 33 PTS 3.207–3.271 (Digha Nikaya III 223 f):

1.11.52 Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🔼(idhāvuso) 🚹①⨀(bhikkhu) 🚹③⨀(mettāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with goodwill/friendliness | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(mettāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with goodwill/friendliness | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with goodwill/friendliness. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, goodwill/friendliness.

1.11.53 Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(karuṇāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with compassion/pity | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(karuṇāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with compassion/pity | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with compassion/pity. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, compassion/pity.

1.11.54 muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(muditāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with emphatic happiness | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(muditāsahagata) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with emphatic happiness | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with emphatic happiness. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, emphatic happiness.

1.11.55 upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
🚹③⨀(upekkhāsahagata) 🚹③⨀(cetas) 🚺②⨀(eka) 🚺②⨀(disā) 🔼(pharitvā) ▶️🤟⨀(viharati)
here friend | bhikkhu | filled with balance/equanimity | with intent | one | direction | having filled | mindful
🔼(tathā) 🚻①⨀(dutiya)
similarly for the second direction
🔼(tathā) 🚻①⨀(tatiya)
similarly for the third direction
🔼(tathā) 🚻①⨀(catuttha)
similarly for the fourth direction
🔼(iti) 🔼(uddhamadho) 🔼(tiriyaṃ) 🔼(sabbadhi) 🔼(sabbattatāya) 🚹②⨀(loka) 🚹③⨀(upekkhāsahagata)) 🚹③⨀(cetas) 🚹③⨀(vipula) 🚹③⨀(mahaggata) 🚹③⨀(appamāṇa) 🚹③⨀(avera) 🚹③⨀(abyāpajja) 🔼(pharitvā) ▶️🤟⨀(viharati)
like this | above and below | horizontally | everywhere | to all beings | universe | filled with balance/equanimity | with intent | with expansive | with grand | with infinite | with peaceful | without ill will | having filled | mindful
Here, friend, a bhikkhu is intent and mindful of filling an entire compass direction with balance/equanimity. Similarly in a second, third, fourth compass directions. Thus he is intent and mindful of filling above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will, balance/equanimity.

38. THE FIRST OF THE NINE LEVELS OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 182):

10.1 So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
🚹①⨀(ta) 🔼(vivicceva) 🚹⑤⨂(kāma) 🔼(vivicca) 🚹⑤⨂(akusala) 🚹⑤⨂(dhamma) 🚹②⨀(savitakka) 🚹②⨀(savicāra) 🚹②⨀(vivekaja) 🚹②⨀(pītisukha) 🚹②⨀(paṭhama) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
that | just secluding oneself from | sensual pleasures | detaching from | unskillful | behaviour | accompanied by reflection | with consideration | secluded from defilements | with felicity and satisfaction | first | jhāna | entering | remains in
Secluding oneself from sensual pleasures, detaching from unskillful behaviour, one enters and remains in the first jhāna, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction.

10.3 Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(vivekajapītisukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(vivekajapītisukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of felicity and satisfaction born from seclusion | in that | in occasion | is | with a refined and true perception of felicity and satisfaction born from seclusion | only | in that | in occasion | is
In that occasion, there is refined and true perception of felicity and satisfaction born from seclusion, and in that occasion there is only a refined and true perception of felicity and satisfaction born from seclusion.

39. THE SECOND LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 182):

11.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🚹①⨂(vitakkavicārā) 🚹①⨂(vūpasama) 🚻①⨀(ajjhatta) 🚻①⨀(sampasādana) 🚹⑥⨀(cetas) 🚹②⨀(ekodibhāva) 🚻①⨀(avitakka) 🚻①⨀(avicāra) 🚻①⨀(samādhija) 🚹②⨀(pītisukha) 🚹②⨀(dutiya) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | thinking and investigating | subsiding of | inner | calming | of intention | focused | free from thought | free from discursive thought | born from stable mind | with felicity and satisfaction | first | jhāna | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second jhāna, accompanied by an inner calming of intention, focused and free of thought or inner dialogue, born from stable mind, with felicity and satisfaction.

11.2 Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(vivekajapītisukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of felicity and satisfaction born from seclusion | that | ceases
Of that, whatever past refined and true perception of felicity and satisfaction born from seclusion cease.

11.3 Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(samādhijapītisukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(samādhijapītisukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of the delight and ease born from mental composure | in that | in occasion | is | refined and true perception of the delight and ease born from mental composure | only | in that | in occasion | is
In that occasion, there is refined and true perception of the felicity and satisfaction born from mental composure, and in that occasion there is only a refined and true perception of the felicity and satisfaction born from mental composure.

40. THE THIRD LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

12.2 Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(samādhijapītisukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of the felicity and satisfaction born from mental composure | that | ceases
Of that, whatever past refined and true perception of the felicity and satisfaction born from mental composure cease.

12.3 Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(upekkhāsukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(upekkhāsukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of equanimity | in that | in occasion | is | refined and true perception of equanimity | only | in that | in occasion | is
In that occasion, there is refined and true perception of equanimity, and in that occasion there is only a refined and true perception of equanimity.

41. THE FOURTH LEVEL OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

13.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🚹⑥⨀(sukha) 🔼(ca) 🚻①⨂(pahāna) 🚹⑥⨀(dukkha) 🔼(ca) 🚻①⨂(pahāna) 🔼(pubbeva) 🚻⑥⨂(somanassadomanassa) 🚹①⨂(atthaṅgama) 🚻①⨀(adukkhamasukha) 🚹①⨀(upekkhāsatipārisuddhi) 🚻①⨀(catuttha) 🚹②⨀(jhāna) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | of pleasant | and | giving up of | unpleasant | and giving up of | just before | of (mental) pleasure and displeasure; satisfaction and dissatisfaction | disappearance of | neutral | which possesses purification of awareness by equanimity | fourth | jhāna | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, just before the giving up of the pleasant and the unpleasant and the disappearance of mental pleasure and displeasure, satisfaction and dissatisfaction, enters and remains in the fourth jhāna, in a neutral state, and possessing purification of awareness by equanimity.

13.2 Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.
🚹⑥⨀(ta) 🚹①⨂(ya) 🚹①⨂(purima) 🚺①⨀(upekkhāsukhasukhumasaccasaññā) 🚺①⨀(ta) ▶️🤟⨀(nirujjhati)
of that | whatever | past | refined and true perception of equanimity | that | ceases
Of that, whatever past refined and true perception of equanimity cease.

13.3 Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
🚺①⨀(adukkhamasukhasukhumasaccasaññā) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti) 🚺①⨀(adukkhamasukhasukhumasaccasaññī) 🔼(eva) 🚹⑦⨀(ta) 🚹⑦⨀(samaya) ▶️🤟⨀(hoti)
refined and true perception of neither unpleasant nor pleasant sensation | in that | in occasion | is | refined and true perception of neither unpleasant nor pleasant sensation | only | in that | in occasion | is
In that occasion, there is refined and true perception of neither unpleasant nor pleasant sensation, and in that occasion there is only a refined and true perception of neither unpleasant nor pleasant sensation.

42. THE FIFTH, SIXTH AND SEVENTH LEVELS OF CONCENTRATION

Poṭṭhapādasutta DN 9 PTS 1.178–1.203 (Digha Nikaya I 183):

14.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚺①⨀(rūpasaññā) 🚹①⨂(samatikkama) 🚺⑥⨂(paṭighasaññā) 🚹①⨂(atthaṅgama) 🚺①⨀(nānattasaññā) 🚹①⨂(amanasikāra) 🚹①⨀(ananta) 🚹①⨀(ākāsa) 🔼(ti) 🚻①⨀(ākāsānañcāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | perception of form | going beyond | of recognition of sense impression | disappearance of | recognition of multiplicity/diversity | ignoring | infinite | space | quote | base of infinity of space | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond perception of form altogether, with the disappearance of perception of sense impressions, ignoring the recognition of multiple/diverse things, enters and remains in the base of the infinity of space, ie. “infinite space”.

15.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚻①⨀(ākāsānañcāyatana) 🚹①⨂(samatikkama) 🚹①⨀(ananta) 🚻①⨀(viññāṇa) 🔼(ti) 🚻①⨀(viññāṇañcāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | base of infinity of space | going beyond | infinite | consciousness | quote | base of infinity consciousness | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond the base of infinite space altogether, enters and remains in the base of the infinite consciousness, ie. “infinite consciousness”.

16.1 “Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
🔼(puna) 🔼(caparaṃ) 🚹⓪⨀(poṭṭhapāda) 🚹①⨀(bhikkhu) 🔼(sabbaso) 🚻①⨀(viññāṇañcāyatana) 🚹①⨂(samatikkama) ▶️🤟⨀(natthi) 🚹②⨀(kaci) 🔼(ti) 🚻①⨀(ākiñcaññāyatana) 🔼(upasampajja) ▶️🤟⨀(viharati)
again | and what is more | Poṭṭhapāda | bhikkhu | altogether | base of infinity of space | going beyond | there is not | anything | quote | base of nothingness | entering | remains in
And furthermore, Poṭṭhapāda, a bhikkhu, going beyond the base of infinite consciousness altogether, enters and remains in the base of nothingness, ie. “there is nothing”.

43. THE EIGHTH AND NINTH LEVELS OF CONCENTRATION

Tapussasutta AN 9.41 PTS 4.439–4.448 (Anguttara Nikaya IV 448):

15.11 So kho ahaṁ, ānanda, aparena samayena (nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ).
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🚹③⨀(apara) 🚹③⨀(samaya) 🚻②⨂(nevasaññānāsaññāyatana) 🚹②⨀(ādīnava) 🔼(disvā) 🚻①⨀(ta) ⏮🤟⨀(bahulamakāsi) 🚹②⨂(saññāvedayitanirodha) 🚹②⨀(ānisaṃsa) 🔼(adhigamma) ⏮👆⨀(tamāsevi)
that | indeed | I | Ānanda | with another | with occasion | base of neither perception nor non-perception | inadequacy of | having seen | that | one | practised often | ending of recognition and feeling | expecting | attaining | applied oneself to that
Indeed I, Ānanda, at that other time, having seen the inadequacy of the base of neither perception nor non-perception that is practiced oftenm applied myself to expecting and attaining the ending of recognition and feeling.

15.13 (So kho ahaṁ, ānanda), sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🔼(sabbaso) 🚻①⨀(nevasaññānāsaññāyatana) 🔼(samatikkamma) 🚹②⨀(saññāvedayitanirodha) 🔼(upasampajja) ▶️👆⨀(viharati) 🚺③⨀(pañña) 👆③⨀(ahaṃ) 🔼(disvā) 🚹⑤⨀(āsava) 🚹②⨀(parikkhaya) ⏮🤟⨂(agamāsi)
that | indeed | I | Ānanda | altogether | base of neither perception nor non-perception | going beyond | ending of recognition and feeling | entering | I remain in | by knowledge | by me | having seen | from effluent | exhaustion of | arrived at
Indeed I, Ānanda, going beyond the base of neither perception nor non-perception altogether, enters and remains in the ending of recognition and feeling, having seen by my knowledge, and arrived at the exhaustion of the effluents.

16.2 Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
🚹⑤⨀(ya) 🔼(ca kho) 👆①⨀(ahaṃ) 🚹⓪⨀(ānanda) 🚺①⨂(ima) ⚧①⨂(nava) 🚺①⨂(anupubbavihārasamāpatti) 🔼(evaṃ) 🔼(anulomapaṭilomaṃ) ⏮👆⨀(samāpajji) 🔼(pi) ⏮👆⨀(vuṭṭhahi) 🔼(pi) 🔼(athāhaṃ) 🚹⓪⨀(ānanda) 🚹⑦⨀(sadevaka) 🚹⑦⨀(loka) 🚹⑦⨀(samāraka) 🚹⑦⨀(sabrahmaka) 🚺⑦⨀(sassamaṇabrāhmaṇa) 🚺⑦⨀(pajā) 🚺⑦⨀(sadevamanussa) 🚻①⨀(anuttara) 🚺①⨀(sammāsambodhi) 🚹①⨀(abhisambuddha) 🔼(ti) ⏮👆⨀(paccaññāsi)
from whatever | and | indeed | I | Ānanda | these | nine | attainment of the successive stages in meditation | thus | forwards and backwards | entered | too | emerged from | too | then I | Ānanda | in with deities | in universe | with Māra | with Brahmas | with religious practitioners | with people | with kings and commoners | highest | perfect awakening | perfect enligtenment | quote | I claimed
And from whatever indeed, Ānanda, I entered and emerged from these nine attainments of the successive stages in meditation forwards and backwards, then I claimed to the deities in the world, Māra, Brahmas, religious practitioners, general population, kings and commoners: “This is the highest, perfect awakening, and perfect enligtenment!”

16.3 Ñāṇañca pana me dassanaṁ udapādi:
🚻①⨀(ñāṇa) 🔼(ca pana) 👆⑥⨀(ahaṃ)🚻①⨀(dassana) ⏮🤟⨀(udapādi)
Having insight | and | moreover | for me realisation | arose
Having insight, the realisation arose for me:

44. THE STATE OF EMPTINESS

Piṇḍapātapārisuddhisutta MN 151 PTS 3.294–3.297 (Majjhima Nikaya III 293 f):

1.3 (Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.) Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
🔼(atha kho) 🚹①⨀(āyasmant) 🚹①⨀(sāriputta) 🚹②⨀(sāyanhasamaya) 🚻⑤⨀(paṭisallāna) 🚹①⨀(vuṭṭhita) 🚹③⨀(ya) 🚹①⨂(bhagavant) ⏮🤟⨀(tenupasaṅkami) 🔼(upasaṅkamitvā) 🚹②⨀(bhagavant) 🔼(abhivādetvā) 🔼(ekamantaṃ) ⏮🤟⨀(nisīdi)
after that | Venerable | Sāriputta | in the late afternoon | from seclusion | come out of | by where | Bhagavant | by there approached | having approached | Bhagavant | having bowed down to | to one side | sat down
🔼(ekamantaṃ) 🚻①⨀(nisinna) 🔼(kho) 🚹②⨀(āyasmant) 🚹②⨀(sāriputta) 🚹①⨀(bhagavant) 🔵⏮🤟⨀(etadavoca)
to one side | sitting | indeed | Venerable | Sāriputta | Bhagavant | said this :
(After that, Venerable Sāriputta came out of seclusion in the late afternoon and approached the Bhagavant. Having approached, he bowed to the Bhagavant and sat down to one side.) The Bhagavant said this to Venerable Sāriputta sitting on one side:

2.1 “Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto.
🚻①⨂(vippasanna) 🔼(kho) 🤘②⨀(tvaṃ) 🚹⓪⨀(sāriputta) 🚻①⨂(indriya) 🚹①⨀(parisuddha) 🚹①⨀(chavivaṇṇa) 🚹①⨀(pariyodāta)
tranquil | indeed | you | Sāriputta | appearance | pure | complexion | bright
“You are tranquil indeed, Sāriputta, and your appearance is pure and complexion bright.”

2.4 “Sādhu sādhu, sāriputta. 🚹①⨀(sādhu) 🚹①⨀(sādhu) 🚹⓪⨀(sāriputta) Excellent | Sāriputta “Excellent, Sāriputta.”

2.5 Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. 🚹③⨀(mahāpurisavihāra) 🔼(kira) 🤘①⨀(tvaṃ) 🚹⓪⨀(sāriputta) 🔼(etarahi) 🚻①⨀(bahula) ▶️🤘⨀(viharati) with internal dwelling of an illustrious being | truly | you | Sāriputta | now | often | dwells in | quote “Truly, Sāriputta, lately you often dwell in the internal dwelling of an illustrious being.”

2.6 Mahāpurisavihāro eso, sāriputta, yadidaṁ— 🚹①⨀(mahāpurisavihāra) 🚹①⨀(eta) 🚹⓪⨀(sāriputta) 🔼(yadidaṃ) internal dwelling of an illustrious being | this | Sāriputta | that is Sāriputta, this is the internal dwelling of an illustrious being:

2.7 suññatā. 🚹①⨂(suññata) emptiness “That is the internal dwelling of an illustrious being, Sāriputta, this emptiness.”

45. HOW TO MEET PERSECUTION AND DEATH

Mahāhatthipadopamasutta MN 28 PTS 1.185–1.191 (Majjhima Nikaya I 186):

9.1 Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—
🔼(tañce) 🔼(āvuso) 🚹②⨀(bhikkhu) 🚹①⨂(para) 🚹③⨂(aniṭṭha) 🚹③⨂(akanta) 🚹③⨂(amanāpa) ▶️🤟⨂(samudācarati)
if that | friend | bhikkhu | others | with unpleasant | disagreeable | dislikeable | behave
Friend, if others behave with unpleasantness, disagreeableness, dislikeableness to that bhikkhu -

9.2 pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
🚹③⨀(pāṇisamphassa) 🔼(api) 🚹③⨀(leḍḍusamphassa) 🔼(api) 🚹③⨀(daṇḍasamphassa) 🔼(api) 🚹③⨀(satthasamphassa) 🔼(api)
with slap | even | with throwing stones | even | with beating with a stick | even | with stabbing with a weapon | even
even hitting him with hands, stones, sticks, weapons.

9.3 So evaṁ pajānāti:
🚹①⨀(ta) 🔼(evaṃ) ▶️🤟⨀(pajānāti)
he | thus | knows:
Thus he knows:

9.5 Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
🚻①⨀(vutta) 🔼(kho) 🔼(panetaṃ) 🚹③⨀(bhagavant)🚹⑦⨀(kakacūpamovāda)
said | indeed | but this | by Bhagavant | exhortation with the simile of the saw
But this is indeed said by the Bhagavant in the exhortation with the simile of the saw:

45. A NUN TELLS HER STORY

Sīhātherīgāthā Thig 5.3 PTS 132 Verse 77–81 (Therigatha, verses 78-81):

2.1 Pariyuṭṭhitā klesehi,
🚹①⨂(pariyuṭṭhita) 🚹③⨂(klesa)
consumed by | defilements
2.2 subhasaññānuvattinī;
🚺①⨀(subhasaññānuvattī)
pursuing beautiful perceptions
2.3 Samaṁ cittassa na labhiṁ,
🚻①⨀(sama) 🚻⑥⨀(citta) 🔼(na) ⏮🤟⨀(labhi)
balance | of mind/heart | no | obtained
Didn’t obtain balance of mind/heart
2.4 rāgacittavasānugā.
🚹①⨂(rāgacittavasānuga)
slave of the impassioned heart
3.1 Kisā paṇḍu vivaṇṇā ca,
🚹①⨂(kisa) 🚹①⨀(paṇḍu) 🚹①⨂(vivaṇṇa) 🔼(ca)
thin | pale | sickly | and
3.2 satta vassāni cārihaṁ;
⚧①⨂(satta) 🚻①⨂(vassa) 🚻①⨀(cārī) 👆①⨀(ahaṃ)
seven | years | wandered | I
3.3 Nāhaṁ divā vā rattiṁ vā,
🔼(nāhaṃ) 🚹③⨀(diva) 🔼(vā) 🔼(rattiṃ) 🔼(vā)
not I | by day | or | by night | or
3.4 sukhaṁ vindiṁ sudukkhitā.
🚻①⨀(sukha) ⏮🤟⨀(vindi) 🚹①⨂(sudukkhita)
pleasant | experienced | suffering miserably

4.1 Tato rajjuṁ gahetvāna,
🚹⑤⨀(ta) 🚺②⨀(rajju) 🔼(gahetvāna)
from that | rope | having taken
4.2 pāvisiṁ vanamantaraṁ;
⏮🤟⨀(pāvisi) 🚻①⨀(vanamantara)
entered | inner forest
4.3 Varaṁ me idha ubbandhaṁ,
🚹②⨀(vara) 👆⑥⨀(ahaṃ) 🔼(idha) 🚹②⨀(ubbandha)
wish | of me | now | suicide
4.4 yañca hīnaṁ punācare.
🔼(yañca) 🚻①⨀(hīna) ⏯🤟⨀(punācarati)
but whatever | deficiencies | will repeat again
5.1 Daḷhapāsaṁ karitvāna,
🚹②⨀(daḷhapāsa) 🔼(karitvāna)
strong noose | having made
5.2 rukkhasākhāya bandhiya;
🚺⑦⨀(rukkhasākhā) 🔼(bandhiya)
at branch of tree | having tied
5.3 Pakkhipiṁ pāsaṁ gīvāyaṁ,
⏮🤟⨀(pakkhipi) 🚹②⨀(pāsa) 🚺⑦⨀(gīvā)
placed | noose | on neck
5.4 atha cittaṁ vimucci me”ti.
🔼(atha) 🚻①⨀(citta) ⏮🤟⨀(vimucci) 👆⑥⨀(ahaṃ) 🔼(ti)
then | mind | was liberated | of me | quote

Consumed by defilements,
Pursuing beautiful perceptions;
Did not obtain balance of mind,
Slave of the impassioned heart.

Thin, pale, sickly,
Seven years I wandered;
By day or night I did not,
Experience comfort, suffering miserably.

From that, having taken a rope,
Entered into the inner forest;
My wish is now suicide,
But whatever deficiences will repeat again.

Having made a strong noose,
Having tied to a branch of a tree;
Placed noose on neck,
Then my mind was liberated.

46. THE BUDDHA RELATES HOW HE ATTAINED NIRVANA

Pāsarāsisutta MN 26 PTS 1.161–1.175 (Majjhima Nikaya I 167):

18.1 (So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ), attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.
🚹①⨀(ta) 🔼(kho) 👆①⨀(ahaṃ) 🚹⓪⨂(bhikkhu) 🚹⑤⨀(atta) 🚹①⨀(jātidhamma) 🚹①⨀(samāna) 🚹⑦⨀(jātidhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(ajāta) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(ajāta) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(jarādhamma) 🚹①⨀(samāna) 🚹⑦⨀(jarādhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(ajaras) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(ajaras) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(byādhidhamma) 🚹①⨀(samāna) 🚹⑦⨀(byādhidhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚹①⨀(abyādhi) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚹①⨀(abyādhi) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(maraṇadhamma) 🚹①⨀(samāna) 🚹⑦⨀(maraṇadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(amata) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(amata) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(sokadhamma) 🚹①⨀(samāna) 🚹⑦⨀(sokadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(asoka) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(asoka) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā) 🚹⑤⨀(atta) 🚹①⨀(saṅkilesadhamma) 🚹①⨀(samāna) 🚹⑦⨀(saṅkilesadhamma) 🚹②⨀(ādīnava) 🔼(viditvā) 🚻①⨀(asaṅkiliṭṭha) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) 🚹①⨀(pariyesamāna) 🚻①⨀(asaṅkiliṭṭha) 🚻①⨀(anuttara) 🚹②⨀(yogakkhema) 🚻①⨀(nibbāna) ↩️👆⨀(ajjhagamā)
that | indeed | I | Bhikkhave | from self | liable to birth | being | in liable to birth | unsatisfactoriness | having perceived | unborn | unsurpassed | sanctuary | extinguishing | searching for | unborn | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to old age | being | in liable to old age | unsatisfactoriness | having perceived | not aging | unsurpassed | sanctuary | extinguishing | searching for | not aging | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to get sick | being | in liable to get sick | unsatisfactoriness | having perceived | healthy | unsurpassed | sanctuary | extinguishing | searching for | healthy | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to death | being | in liable to death | unsatisfactoriness | having perceived | non death | unsurpassed | sanctuary | extinguishing | searching for | non death | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to sorrow | being | in liable to sorrow | unsatisfactoriness | having perceived | non sorrow | unsurpassed | sanctuary | extinguishing | searching for | non sorrow | unsurpassed | sanctuary | extinguishing | achieved | from self | liable to defilement | being | in liable to defilement | unsatisfactoriness | having perceived | undefiled | unsurpassed | sanctuary | extinguishing | searching for | undefiled | unsurpassed | sanctuary | extinguishing | achieved
(That indeed, Bhikkhave, from my own doing I was liable to birth, and having perceived the unsatisfactoriness of being liable to birth, searching for the unsurpassed sanctuary of extinguishment from being born, achieved the unsurpassed sanctuary of extinguishment from being born. From my own doing I was liable to old age, and having perceived the unsatisfactoriness of being liable to old age, searching for the unsurpassed sanctuary of non-aging through extinguishment, achieved the unsurpassed sanctuary of non-aging through extinguishment. From my own doing I was liable to sickness, and having perceived the unsatisfactoriness of being liable to sickness, searching for the unsurpassed sanctuary of health through extinguishment, achieved the unsurpassed sanctuary of health through extinguishment. From my own doing I was liable to death, and having perceived the unsatisfactoriness of being liable to death, searching for the unsurpassed sanctuary of non-death through extinguishment, achieved the unsurpassed sanctuary of non-death through extinguishment. From my own doing I was liable to sorrow, and having perceived the unsatisfactoriness of being liable to sorrow, searching for the unsurpassed sanctuary of non-sorrow through extinguishment, achieved the unsurpassed sanctuary of non-sorrow through extinguishment.) From my own doing I was liable to defilement, and having perceived the unsatisfactoriness of being liable to defilement, searching for the unsurpassed sanctuary of undefilement through extinguishment, achieved the unsurpassed sanctuary of undefilement through extinguishment.

18.2 Ñāṇañca pana me dassanaṁ udapādi:
🚻①⨀(ñāṇa) 🔼(ca pana) 👆⑥⨀(ahaṃ)🚻①⨀(dassana) ⏮🤟⨀(udapādi)
Having insight | and | moreover | for me realisation | arose
Having insight, the realisation arose for me:

47. NIRVANA

Rakkhitattheragāthā Thag 1.79 Verse 79 (Theragatha, verse 79):

All passions abandoned by me,
All ill will from the masses (of fuel);
All delusions of me gone,
I am liberated and quenched.

48. HAPPINESS

Bākulattheragāthā Thag 3.3 Verse 225–227 (Theragatha, verse 227):

3.1 Susukhaṁ vata nibbānaṁ,
🚻①⨀(susukha) 🔼(vata) 🚻①⨀(nibbāna)
very satisfying | certainly| Nibbāna
3.2 sammāsambuddhadesitaṁ;
🚻①⨀(sammāsambuddhadesita)
taught by the perfectly awakened one
3.3 Asokaṁ virajaṁ khemaṁ,
🚻①⨀(asoka) 🚻①⨀(viraja) 🚻①⨀(khema)
free from sorrow | pure | sanctuary
3.4 yattha dukkhaṁ nirujjhatī”ti.
🔼(yattha) 🚻①⨀(dukkha) ▶️🤟⨀(nirujjhati)
whenever | suffering | ceases | quote

Certainly Nibbāna is very satisfying,
Taught by the perfectly awakened one;
Free from sorrow, a pure sanctuary,
Whenever dukkha ceases.

49. NIRVANA IS WITHIN REACH

Adhimuttattheragāthā Thag 16.1 PTS 71–72 Verse 705–725 (Therigatha, verses 511-513):

64.1 Ajaramhi vijjamāne,
🚹⑦⨀(ajaras) 🚹⑦⨀(vijjamāna)
in not aging | in existing/possible
64.2 Kiṁ tava kāmehi yesu jarā;🚻①⨀(ka) 🤘④⨀(tvaṃ) 🚹⑤⨂(kāma) 🚹⑦⨂(ya) 🚹③⨀(jara)
why | for you | from sensual pleasure | in whatever | with old age
64.3 Maraṇabyādhigahitā,
🚹①⨂(maraṇabyādhigahita)seized by death and illness
64.4 Sabbā sabbattha jātiyo.
🚹①⨀(sabba) 🔼(sabbattha) 🚺①⨂(jāti)
all | everywhere | classes of beings
65.1 Idamajaramidamamaraṁ,
🚻①⨀(ima) 🚹②⨀(ajaras) 🚻①⨀(ima) 🚻①⨀(amara)
this | not aging | this | not subject to death
65.2 Idamajarāmaraṁ padamasokaṁ;
🚻①⨀(ima) 🚻①⨀(ajarāmara) 🚻①⨀(pada) 🚻①⨀(asoka)
this | free from old age and death | way | free from sorrow
65.3 Asapattamasambādhaṁ,
🚻①⨀(asapatta) 🚻①⨀(asambādha)
peaceful | unobstructed
65.4 Akhalitamabhayaṁ nirupatāpaṁ.
🚻①⨀(akhalita) 🚻①⨀(abhaya)
free from stumbling | free from fear
66.1 Adhigatamidaṁ bahūhi,
🚻①⨀(adhigata) 🚻①⨀(ima) 🚹③⨂(bahu)
achieved | this | by many
66.2 Amataṁ ajjāpi ca labhanīyamidaṁ;
🚻①⨀(amata) 🔼(ajja api ca) 🚻①⨀(labhanīya) 🚻①⨀(ima)
free from death | now | surely | and | obtainable | this
66.3 Yo yoniso payuñjati,
🚹①⨀(ya) 🔼(yoniso) ▶️🤟⨀(payuñjati)
whoever | properly | applies
66.4 Na ca sakkā aghaṭamānena”
🔼(na ca) 🚹①⨂(sakka) 🚹③⨀(aghaṭamāna)
no | and | able | not striving

In possibility of non-aging,
What good in whatever from aging sensual pleasures for you?
Seized by death and illness,
All classes of beings wherever.

This is not aging, not subject to death,
This is free from old age and death, and sorrow;
Peaceful and unobstructed,
Free from stumbling and fear.

This is achieved by many,
Obtainable now this freedom from death;
Whoever applies properly,
Not able without striving.

50. THE UNBORN

Tatiyanibbānapaṭisaṁyuttasutta Ud 8.3 PTS 81 (Udana, p 80):

3.1 “Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.
▶️🤟⨀(atthi) 🚹⓪⨂(bhikkhu) 🚻①⨀(ajāta) 🚻①⨀(abhūta) 🚻①⨀(akata) 🚻①⨀(asaṅkhata)
there exists | Bhikkhave | not born | not become | not made | not formed
“There exists, Bhikkhave, that which is not born, not become, not made, not formed.”

52. NIRVANA AND DEATH

Upasīvamāṇavapucchā Snp 5.7 PTS 206–207 Verse 1076–1083 (Sutta Nipata, verses 1074, 1076):

Like a flame blown by a gust of wind,
The essence runs away and approaches eluding definition;
Thus a sage freed from representation and body,
The essence runs away and approaches eluding definition.

There is no quantification of the disappeared,
By whatever that is said, that is not for him;
In eradicating every characteristic,
All eradicated from even representation.

CONCLUDING SUMMARY

This is a restatement of the above extracts from the words of the Buddha, with minor rearrangement, edits and clarifications to make the text flow better, and eliminating vocatives and repetition.

If you know and understand the Buddha’s teachings, you will not need to rely on the authority of teachers, repeat what they say, dependent on teachers, or engage in customs and rituals. Instead, your knowledge and understanding is known by yourself, seen by yourself, experienced by yourself, and the teaching of the Buddha is verifiable and should be personally experienced by those who are able to do so.

The Buddha’s teaching can be encapsulated as Four “Pure” Truths:

The pure truth of “dukkha” (suffering)
The pure truth of the source of dukkha
The pure truth of the end of dukkha
The pure truth of the path of progress, leading to the end of dukkha

Dukkha

Dukkha is an underlying dissatisfaction caused by:

birth (and rebirth)
old age
death
grief, wailing, pain, suffering and trouble
association with the disliked
separation from the loved
not getting what one desires

In summary, the dukkha is analogous to a continuously burning fire fed by the Five Masses of Fuel (“pañcupādānakkhandhā”).

The Five Masses of Fuel

These are five processes:

rūpa (form),
vedanā (feelings),
saññā (perceptions),
saṅkhāra (volitional results),
viññāṇa (consciousness),

These processes result in:

suffering,
disease,
body disfigurements,
injury,
trouble and misfortune,
oppression,
inflictions by others,
disintegration,
emptiness.

Impermanence

Life, and everything that is experienced, is impermanent. Time passes, beings die (and are reborn), like water flowing in a stream, ever changing and moving. The impermanence of life is dukkha.

No permanent “self” or “soul”

What we regard as a sense of “self” is also impermanent. Our conception of a “being” is nothing more than the collection of the Five Masses of Fuel, there is no “sum” that is greater than the “parts.”

There is suffering, but no “self” is suffering
There is action, but no “self” is performing
There is entinguishment, but no “self” is extinguishing
There is a path, but no “self” is travelling.

The source of dukkha.

Dukkha is caused by craving, leading to rebirth, accompanied by delight and desire, and experienced by one who takes delight here and there; thoroughly enjoying this and that:

craving for sensual pleasure,
craving for existence,
craving for annihilation.

The end of dukkha

Dukkha is ended by completely fading away and ending craving, and:

giving up
relinquishing
liberation,
non-attachment

The path of progress leading to the end of dukkha

Also known as the Pure Path in Eight Parts (“ariyo aṭṭhaṅgiko maggo”), consisting of:

sammādiṭṭhi (right view),
sammāsaṅkappa (right intention),
sammāvāca (right speech),
sammākammanta (right conduct),
sammāājīva (right livelihood),
sammāvāyāma (right effort),
sammāsati (right awareness),
sammāsamādhi (right mental composure).

The basis of the Pure Path is the mind pulling away from the Five Masses of Fuel, which causes the fuel to be spent and the fire to stop burning. Let us examine some of these masses in greater detail.

vedanā (Feelings)

There are three types of feelings, either relating to the body or to the mind:

pleasant feelings, with an underlying tendency towards desire
unpleasant feelings, with an underlying tendency towards aversion
neutral feelings, with an underlying tendency towards ignorance

These underlying tendencies - desire, aversion, ignorance - should be given up.

sañña (Perceptions)

There are six types of perceptions:

perception of form,
perception of sound,
perception of smells,
perception of taste,
perception of touch,
perception of mental characteristics.

Sañña is the process of recognising “recognition.” And what is “recognition”? It is the ability to classify representations, for example colour (“blue”, “yellow”, “red”, “white”, etc.)

saṅkhārā (Volitional Thought Processes)

There are three types of volitional thought processes:

bodily thought process (intention which result in bodily action),
eg. breathing in and out
verbal thought process (intention which result in verbal action),
eg. inner dialogue
mental thought process (intention which result in thought formation).
eg. sañña (perceptions) and vedanā (feelings)

There are six classes of volitional thoughts (intentions):

thoughts about forms,
thoughts about sounds,
thoughts about smells,
thoughts about tastes,
thoughts about contacts,
thoughts about mental characteristics.

viññāṇa (Consciousness)

The following prerequisites or dependencies cause consciousness to arise, and be categorised:

eye (faculty of seeing)
dependency of forms
categorised as “visual-consciousness”
ear (faculty of hearing)
dependency of sounds
categorised as “auditory-consciousness”
nose (faculty of smelling)
dependency of smells
categorised as “olfactory-consciousness”
tongue (faculty of tasting)
dependency of taste
categorised as “gustatory-consciousness”
body (faculty of touch)
dependency of physical sensations
categorised as “tactile-consciousness”
mind (faculty of tought)
dependency of mental states
categorised as “mental-consciousness”

bhava (Existence)

It is a fruit ripening in the realm of sensual desire. If there is no volitional action, there would not be desire for existence.
Action is the field, consciousness is the seed, and craving is the moisture.
While beings are impeded by ignorance, bound by craving, fallen away from their roots, consciousness is well established and in the future produces renewed existence.

Consciousness May Be Calmed

Whenever any suffering arises,
All caused by consciousness;
With the cessation of consciousness,
There is no birth of suffering.

Having known this danger,
suffering is caused by consciousness;
The bhikkhu stills the consciousness,
And so attained final Nibbāna satisfied.

The Psychological Law Of Causality And Its Use

Having a cause is a condition for saññā (perceptions) arising and ceasing for a person.
Practice arising a single perception, and ceasing a single perception.

Liberation Is A Natural Process

For the moral and accomplished in virtue, nothing ought to be done with intention.

“May no regrets arise of me.”
This characteristic, non-regret, arises for whoever is moral and accomplished in virtue.
One who has no regrets, has nothing that ought to be done with intention.

“May joy arise of me.”
This characteristic, joy, is born for whoever has no regrets.
One who is joyous, has nothing that ought to be done with intention.

“May delight arise of me.”
This characteristic, delight, arises for whoever is joyous.
One who is delighted, has nothing that ought to be done with intention.

“May my body calm down.”
This characteristic, body, calms down for whoever is delighted.
One of calm body, has nothing that ought to be done with intention.

“May I experience happiness.”
This characteristic, happiness, is experienced for whoever has a calm body.
One is happy, has nothing that ought to be done with intention.

“May my mind become composed.”
This characteristic, mind, becomes composed for whoever is happy.
One is composed, has nothing that ought to be done with intention.

“May I see and know reality as it is.”
This characteristic, reality as it is, is seen and known for whoever is composed.
One who sees and know reality as it is, has nothing that ought to be done with intention.

“May I be dispassionate and detached.”
This characteristic, one becomes dispassionate and detached for whoever seeing and knowing reality as it is.
One who becomes dispassionate and detached, has nothing that ought to be done with intention.

“May I personally realise understanding and insight into liberation.”
This characteristic, one personally realises understanding and insight into liberation for whoever is dispassionate and detached.

The Origin And Control Of Suffering

Visual consciousness (cakkhuviññāṇa) arises dependent on rūpa (form) and the faculty of seeing. The three combined together is phassa (contact).
Dependent on phassa (contact), vedanā (feelings).
Dependent on vedanā (feelings), taṇhā (craving).
While completely fading away and ending of craving, cessation of grasping.
From cessation of grasping, cessation of being.
From cessation of being, cessation of birth.
From cessation of birth, old age, grief, wailing, pain, suffering and trouble cease.
Thus of this whole lot, there is cessation of mass of suffering.
This is disappearance of dukkha (suffering).

Everything Is Caused

Like a certain seed,
Sown in field, grows;
Meeting with soil nutrients,
and moisture, both of these.

Thus, the masses and elements,
And these six senses;
Reason for arise of dependence,
Disintegration of dependence, ceases

Man Forms His Own Destiny

Irrigators guide water,
Arrow makers straighten arrow;
Carpenters straighten wood,
The wise tames the self.

Karma Sometimes Works Slowly

By no means completed wrong action,
Thickens quickly like milk;
Smouldering, heedlessly follows,
Like fire covered with ashes.

How Rebirth Is Influenced By Actions

Here, a certain person generates harmful intentions resulting in bodily, verbal and mental actions.
Having generated harmful intentions resulting in bodily, verbal and mental actions, he is reborn in a harmful world.
That being, who is reborn in a harmful world, is afflicted with harmful contact.
That being, who is afflicted with harmful contact, experiences totally painful harmful feelings just like beings living in hell.

A Strong Wish May Influence Rebirth

Here, a bhikkhu is endowed with faith, virtue, learning, generosity and wisdom.
It occurred to him:
“Oh dear, oh no, death (of my) body, following death, I should be reborn in company of wealthy men of the ruling caste.”
He takes his mind, focuses and cultivates it.
Regarding that, those volitional thought processes and state of mind, thus cultivated and practised often, leads to rebirth.
This way, this path of progress leads to rebirth.

A Summary Of The Way

Non-doing of all wrongdoing,
Taking up of wholesome;
Purifying one’s own mind,
This is the teaching of the Buddha.

Renunciation

Formerly, I was similar to an ignorant being, living as a layman.
Because of that, the Tathāgata and his disciples taught the Dhamma to me.
Having heard that Dhamma, I acquired faith in the Tathāgata.
I reflected like that, endowed with the the gaining of that faith.
Household life is crowded and dirty, renunciation is open space.
It is not easy from being settled in domestic living to living a completely perfect and flawless spiritual path.
What if I were to renounce from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.
Indeed, friend, after some time, having left behind a small or large pile of wealth, and a small or large family circle, I renounced from household life to homeless state, having shaved off hair and heard, and having put on ochre robe.

sammādiṭṭhi (Right View)

Understanding of:

dukkha,
source of dukkha,
end of dukkha,
the path of progress leading to the end of dukkha.

sammāsaṅkappa (Right Intention),

Intention of:

renunciation,
good,
not harming.

sammāvāca (Right Speech)

Abstinence from:

false speech,
slanderous speech,
harsh speech,
gossip.

Giving up false speech, abstaining from false speech, being truthful, true to one’s word, honest, reliable, keeping promises for everyone in the world.

Giving up slanderous speech, abstaining from slanderous speech. Having listened here, does not tell in such-and-such place for the purposes of disturbance, or having listened in such and such place, does not tell here for the purposes of disturbance. Conciliator of the broken, provider of friendly terms, enjoying concord, liking harmony, delighting in unity, talking peace-making speech.

Giving up harsh speech, abstaining from harsh speech. Whatever that speech is, it is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the masses, talking appropriate speech.

Giving up gossip, abstaining from gossip, speaking at the proper time, speaking what is true, speaking what is meaningful, speaking about the Dhamma, speaking about the discipline, talking speech worth remembering, timely, reasonable, purposeful, beneficial.

sammākammanta (Right Conduct)

Abstinence from:

killing living beings,
theft,
sexual misconduct.

Life long arahants (awakened beings):

give up incelibacy, practice celibacy, keep far away from sexual intercourse, abstain from vulgar practice.
give up and abstains from wine, spirits, drugs and states of intoxication.
eat one meal a day, abstain from eating at night, and between midday and dawn.
abstain from dancing, singing, instrumental music, watching shows, using garlands, perfumes, oils, adornments and decorations.
give up and abstain from large and luxurious beds, prepare low or small beds, or spread of grass.

sammāājīva (Right Livelihood),

give up wrong livelihood,
prepares for a way of life with right livelihood.

Wrong livelihood:

Cheating,
cajoling,
indirect begging,
putting others down,
desiring acquisition with profit.

sammāvāyāma (Right Effort)

For the non-arising of evil and unwholesome characteristics, he generates a desire for non-arising, tries to make an effort, start, strives on the mind, and exerts himself.
He generates a desire for the giving up of the arising of evil and unwholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.
For the non-arising of wholesome characteristics, he generates a desire for arising, tries to make an effort, start, strives on the mind, and exerts himself.
He generates a desire for the persistence of, non-confusion of, increase of, maturity of, developing of, fulfillment of the arising of wholesome characteristics, tries to make an effort, start, strives on the mind, and exerts himself.

sammāsati (Right Awareness)

The bhikkhu:

when walking knows clearly “I am walking”,
when standing knows clearly “I am standing”,
when sitting knows clearly “I am seating”,
when lying down knows clearly “I am lying down.”

In whatever way his body is orientated, in that way he knows clearly.

He is aware of:

observing the body internally, externally, internally and externally (together),
contemplating the nature of arising, disappearance, arising and disappearing (together) of physical processes.

And for him he keeps in mind and establishes “there is a body”, and he is independent and mindful through understanding and continuous awareness, and he does not cling to anything in the world.

The bhikkhu is attentive to:

going forward,
coming back,
looking ahead,
looking around,
flexing,
stretching,
carrying the outer robe, bowl and robe,
eating,
drinking,
chewing,
tasting,
going to the toilet,
walking,
standing,
sitting,
sleeping,
being awake,
talking,
keeping quiet.

Irradiation Of Friendliness, Compassion, Tenderness, And Equanimity

The bhikkhu is intent and mindful of filling all compass directions, above and below, horizontally, everywhere, to all beings in the universe, with expansive, grand, infinite, peaceful, without ill will:

mettā (goodwill/friendliness)
karuṇā (compassion/pity)
muditā (emphatic happiness)
upekkhā (balance/equanimity)

sammāsamādhi (Right Mental Composure)

Nine levels of mental composure:

Secluding oneself from sensual pleasures, detaching from unskillful behaviour, one enters and remains in the first jhāna, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. Of that, whatever past perceptions of sensual pleasure cease. In that occasion, there is refined and true perception of felicity and satisfaction born from seclusion, and in that occasion there is only a refined and true perception of felicity and satisfaction born from seclusion.
With the conclusion of reflection and consideration, one enters and remains in the second jhāna, accompanied by an inner calming of intention, focused and free of thought or inner dialogue, born from stable mind, with felicity and satisfaction. Of that, whatever past refined and true perception of felicity and satisfaction born from seclusion cease. In that occasion, there is refined and true perception of the felicity and satisfaction born from mental composure, and in that occasion there is only a refined and true perception of the felicity and satisfaction born from mental composure.
With the detachment from felicity, enters and remains in the third jhāna, one remains mentally balanced, is fully aware and being present, experiences body comfort, as the pure ones describe: “equanimous, attentive, living at ease.” Of that, whatever past refined and true perception of the felicity and satisfaction born from mental composure cease. In that occasion, there is refined and true perception of equanimity, and in that occasion there is only a refined and true perception of equanimity.
Just before the giving up of the pleasant and the unpleasant and the disappearance of mental pleasure and displeasure, satisfaction and dissatisfaction, one enters and remains in the fourth jhāna, in a neutral state, and possessing purification of awareness by equanimity. Of that, whatever past refined and true perception of equanimity cease. In that occasion, there is refined and true perception of neither unpleasant nor pleasant sensation, and in that occasion there is only a refined and true perception of neither unpleasant nor pleasant sensation.
Going beyond perception of form altogether, with the disappearance of perception of sense impressions, ignoring the recognition of multiple/diverse things, one enters and remains in the base of the infinity of space, ie. “infinite space”.
Going beyond the base of infinite space altogether, one enters and remains in the base of the infinite consciousness, ie. “infinite consciousness”.
Going beyond the base of infinite consciousness altogether, one enters and remains in the base of nothingness, ie. “there is nothing”.
Having seen the inadequacy of the base of neither perception nor non-perception that is practiced often, one applies oneself to expecting and attaining the ending of recognition and feeling.
Going beyond the base of neither perception nor non-perception altogether, one enters and remains in the ending of recognition and feeling, having seen by that knowledge, one arrives at the exhaustion of the effluents.

And from whatever indeed, I entered and emerged from these nine attainments of the successive stages in mental composure forwards and backwards, then I claimed to the deities in the world, Māra, Brahmas, religious practitioners, general population, kings and commoners: “This is the highest, perfect awakening, and perfect enligtenment!”
Having insight, the realisation arose for me: “Unshakeable is my mental liberation, this is the final birth, now there is no rebirth.”

The State Of Emptiness

(After that, Venerable Sāriputta came out of seclusion in the late afternoon and approached the Bhagavant. Having approached, he bowed to the Bhagavant and sat down to one side.) The Bhagavant said this to Venerable Sāriputta sitting on one side:
“You are tranquil indeed, Sāriputta, and your appearance is pure and complexion bright. How have you been spending time lately, Sāriputta?”
“Lately, I often dwell on emptiness, Bhante.”
“Excellent, Sāriputta. Truly, Sāriputta, lately you often dwell in the internal dwelling of an illustrious being. Sāriputta, this is the internal dwelling of an illustrious being: Emptiness.”

How To Meet Persecution And Death

Friend, if others behave with unpleasantness, disagreeableness, dislikeableness to that bhikkhu - even hitting him with hands, stones, sticks, weapons. Thus he knows: This body is of such nature that it is possible to physically hit it with hands, stones, sticks, weapons.

But this is indeed said by the Bhagavant in the exhortation with the simile of the saw: “Bhikkhave, even if lowlife robbers cut off all the limbs with a doubled handled saw, even in that case whoever will corrupt his mind is not practising the teaching of mine. And now applied with me there will be active determination, presence and awareness, unmuddled, tranquility, unagitated body, composed and focused mind. And now certainly, even when hit by hands, stones, sticks, weapons in the body, surely in this case the teaching of the Buddha is practised.”

A Bhikkhuni’s Story

Consumed by defilements,
Pursuing beautiful perceptions;
Did not obtain balance of mind,
Slave of the impassioned heart.

Thin, pale, sickly,
Seven years I wandered;
By day or night I did not,
Experience comfort, suffering miserably.

From that, having taken a rope,
Entered into the inner forest;
My wish is now suicide,
But whatever deficiences will repeat again.

Having made a strong noose,
Having tied to a branch of a tree;
Placed noose on neck,
Then my mind was liberated.

The Buddha Relates How He Attained Nibbāna

From my own doing, I was liable to:

birth
old age
sickness
death
sorrow
defilement

Searching for the unsurpassed sanctuary of extinguishment from (birth, old age, sickness, death, sorrow, defilement), I achieved the unsurpassed sanctuary of (non birth, non-aging, health, non-death, non-sorrow, undefiled).

Having insight, the realisation arose for me: “Unshakeable is the my mental liberation, this is the final birth, now there is no rebirth.”

Nibbāna

All passions abandoned by me,
All ill will from the masses (of fuel);
All my delusions gone,
I am liberated and quenched.

Nibbāna is satisfying

Certainly Nibbāna is very satisfying,
Taught by the perfectly awakened one;
Free from sorrow, a pure sanctuary,
Whenever dukkha ceases.

Nibbāna is within reach

In possibility of non-aging,
What good in whatever from aging sensual pleasures for you?
Seized by death and illness,
All classes of beings wherever.

This is not aging, not subject to death,
This is free from old age and death, and sorrow;
Peaceful and unobstructed,
Free from stumbling and fear.

This is achieved by many,
Obtainable now this freedom from death;
Whoever applies properly,
Not able without striving.

Nibbāna is a way out

There exists, that which is not born, not become, not made, not formed.
From that, a way out of being born, becoming, made, formed can be clearly known.

Nibbāna and death

Like a flame blown by a gust of wind,
The essence runs away and approaches eluding definition;
Thus a sage freed from representation and body,
The essence runs away and approaches eluding definition.

There is no quantification of the disappeared,
By whatever that is said, that is not for him;
In eradicating every characteristic,
All eradicated from even representation.

2 - Grammar (vyākaraṇa)

Grammar guide (evolving) based on Warder “Introduction to Pali”. Currently based on Lessons 1-12.

pada

Word

stateDiagram-v2
  direction LR
    liṅga : liṅga (stem)
    state liṅga {
      direction LR
      dhātu : dhātu (root)
      dhātu --> paccaya
      paccaya : paccaya (suffix)
    }
    liṅga --> vibhatti
    vibhatti : vibhatti (inflectional ending)

padajāti

The four parts of speech

mindmap
  id((padajāti))
   nāma
      id(noun)
      guṇanāma
        id(adjective)
      sabbanāma
        id(pronoun)
        puggalanāma
          id(personal)
        nidassananāma
          id(demonstrative)
        anvayīnāma
          id(relative)
        pucchānāma
          id(interrogative)
   ākhyāta
      id(verb)
      parassapada
        id(active voice)
      attanopada
        id(middle or reflexive voice)
      kammapada
        id(passive)
   upasagga
      id(prefix)
   nipāta
      id(particle)
      id(indeclinable)

nāma

Noun

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# nāma
## saṅkhyā (number)
### ekavacana (singular)
### bahuvacana (plural)
## liṅga (gender)
### pulliṅga (masculine)
### itthiliṅga (feminine)
### napuṁsakaliṅga (neuter)
## kāraka (case)
### paccattavacana – nominative case (paṭhamā: first)
### upayogavacana – accusative (dutiyā: second)
### karaṇavacana – instrumental (tatiyā: third)
### sampadānavacana – dative (catutthī: fourth) - 
### apādānavacana, avadhi – ablative (pañcamī: fifth)
### sāmivacana, sambandha – genitive (chaṭṭhī: sixth)
### bhummavacana, okāsa, ādhāra, sambodhana – locative case (sattamī: seventh)
### āmantaṇavacana, ālapanavacana – vocative

1. paccattavacana

Nominative:

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# paccattavacana
- `kattar` or agent ("subject" of an active sentence or verb)
  - brāhmaṇo passati
- attribute of an agent in the nominative
  - "predicated" by means of a verb meaning "to be"
    - usually follows the agent
    - brāhmaṇo mahāmatto hoti
  - eso samaṇo
  - brāhmaṇo mahāmatto passati
- used with certain indeclinables relating it to the action
  - yena gāmo … upasaṃkamati
- when a word is quoted or cited
  - kāyo ti

2. upayogavacana

Accusative:

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# upayogavacana
- "patient" (kamma) which undergoes the action of an active verb (the "direct object")
  - purisaṃ bandhati
  - samaṇaṃ vadati
- express the goal of motion
  - gāmaṃ pavisati
- express the (extent of) space traversed
  - maggaṃ paṭipajjati
- used for an attribute of another accusative
  - khattiyo brahmaṅaṃ mahāmattaṃ passati
- used to express the pure duration of time
  - aḍḍhamāsaṃ āgacchati
  - ekaṃ samayaṃ
- singular neuter form of some adjectives is used as an "adverb"
  - rassaṃ passasāmi

3. karaṇavacana

Instrumental:

instrument by means of which an action is done
- kāyena phusati
- tuṇhī bhāvena
accompaniment
- brāhmaṇena saddhim
- “Talking”, “discussing” (mant) with a person need not take saddhim
possession (endowment)
- sīlehi samannāgato
“filled” (“with water/happiness/noise/…”)
- saddena
cause
- but in scientific/philosophical discourse the ablative case is used to express causal connections
- bhagavatā vādena kupito
  - “angry at (with) the fortunate one’s statement ”
- cīvarena santuṭṭho
  - “satisfied with the robe ”
- atthena
  - “because of that business/matter”
- karaniyena
  - “(engaged in some) business”
- iminā p’ aṅgena
  - “(you shouldn’t go) for this reason”
  - aṅgaṃ = “limb”, “characteristic”, ”factor”
    - used in “because of this” (”endowment”)
equality
- samasamo vannena
  - “quite equal in beauty”
comparison
- generally and indefinitely
  - purisena purisam
    - “(comparing) a man with a man”
- for a specific, conclusive comparison, “this is better than that” the ablative case is used
- price
  - sahassena
    - “for a thousand”
    - (i.e. sell for 1,000 kahāpaṇas, the standard silver coin)
way (which way, direction)
- “by one way”
- “by another way“
- dvārena
  - “by the gate” (entering, leaving)
direction, orientation
- “from West to East“ (both in instrumental) and each followed by the indeclinable ca
- from North to South
manner
- iminā
  - “in this way”
- iminā pariyāyena
  - “through this course (procedure)”
  - “in this manner”
- kāyena paṭisaṃvedeti
  - “he experiences through his body”
- santena
  - “calmly“ (used like “adverbs of manner”)
- “ on his right side ” (manner of lying)
- kicchena adhigntaṃ
  - “understood with difficulty”
- “he sat practising a certain kind of meditation“
- (instrumental, as if “ manner ” of sitting)
- adjacent to the ordinary “instrument” sense
  - serving with actions (kammena), whether physical or mental, or with speech
  - honouring, entertaining, etc., with music, dancing, garlands, etc.
means of livelihood, means of explanation or description (cf. instrument)
- means of acquiring goodness, puññaṃ
  - dānena
    - “by giving”
  - expiating past deeds (kammaṃ)
vehicle
- yānena gacchati
  - “he goes in (by) a carriage”
- nāgena
  - “by elephant”
motive
- gāravena
  - “through respect” (he did not speak)
time
- by means of which (at the end of which)
  - aparena samayena
    - “after some time”
    - “in due course”
- particular time at which
  - tena samayena
    - “at that time”
- accayena
  - “through (after) the passage/passing away”
  - (of time or of a person: specified in the genitive case)
age at which
measure (cf. the ablative case)
- dvādasayojanāni ahosi āyāmena
  - “it (a city) was twelve leagues in length”
- sattayojanāni vitthārena
  - “seven leagues in breadth”
- compounds ending in the word matta meaning “ measure ”
  - jannumattena
    - ”knee deep”
classification
- birth, clan, family, kind, and similar relations
  - Gotamo gottena
    - “a Gotama by clan”
- jalivadena
  - “in respect of class (station by birth)”
dissociation (cf. accompaniment)
- adaṇḍena
  - “without force” (negative prefix a-)
- instrumental used with the indeclinable aññatra
  - “except for”
  - aññatra brahmanena
    - “ except for the priest”
  - “apart from”
other idioms with the instrumental
- āsanena nimanteti
  - “he invites to sit down”
  - “he offers a seat”
- kalena kālaṃ
  - “from time to time”
  - ”regularly”
- lābhena lābhaṃ
  - “from gain to gain”
  - (wishing always for more gain, with one gain on to another)
- aññena aññnaṃ
  - ”one with another”
    - literally “other with other”
  - “irrelevantly”
- sabbena sabbaṃ
  - “all with all”, i.e. “completely”
  - “absolutely thoroughly” (as in knowing some doctrine)

4. sampadānavacana

Dative case:

the purpose for which an action is done
- gāmaṃ piṇḍāya pāvisi
the person to whom something is given (“indirect object”)
“dative of advantage”
- the person for whom something is done or to whom something which happens is advantageous
used with verbs
- (k)kham
  - “to please” (someone = dative)
  - “to forgive” (someone = dative, something = accusative)
- (p)paṭi-(s)su
  - “to assent to (someone = dative)”
- upa-(ṭ)ṭhā
  - to serve, attend on/to someone or something (dative)
- dhar
  - “hold for/over” person sheltered (dative)
  - “owe” person (dative)
- ā-ruc
  - “to inform” person informed (dative)
- to be angry at
  - (kup, etc.)
- sap
  - to curse
- pih
  - to long for
- (p)pa-(k)khā: visible, apparent
  - to be clear to
- pātu(r)-bhū: manifest
  - to appear to
adjective (of verbal import) piya, “dear”, takes the dative of the person to whom.
“For the sake of” ( = dative of purpose, above)
- atthāya preceded by the genitive of the person or object of the endeavour.
indeclinable alaṃ (“sufficient”, “enough”, “adequate”, “perfected”) takes the dative.
- the idiomatic meaning of a refusal or objection
  - (“enough!” = “stop!”, “I won’t!”, etc.)
  - with dative of the person for whom it is sufficient or superfluous
    - “I won’t” = alaṃ me
    - “it is sufficient for you” = alaṃ vo
The negative participle abhabba
- adjective meaning “unable”, “incapable”
- dative of the action which cannot be done, if the latter is expressed by a noun (“action noun”).
When wishes (good wishes) are expressed
dative is used for the person for whom they are expressed
- “may there be (hotu) long life for him”
- “good luck to you”
  - bhaddaṃ bhavato hotu
“welcome to you”
- svāgataṃ bhavato hotu
- svāgataṃ (“welcome!”)
indeclinables sotthi “safety”, “safely” and namo (“hail!”)
infinitive of verbs overlaps in meaning with the dative of purpose.
idiomatic construction: proper time for something, the opportunity for something
- etassa kālo
  - “it is the time for this”, “it is the right time for this”
akālo … yācanāya
- “it is not the right time for asking”
yassa dāni kālaṃ maññasi
- “for which you think it is now (dāni) the right time”
- extremely common in saying (formally) goodbye (spoken by the host, not the guest - who for his part has made the excuse of pressure of work), being roughly equivalent to “well, if you really must go … "
- used also by servants reporting to their master that preparations are completed, implying “you can start whenever you wish”, etc

6. sāmivacana

Genitive case:

may often be translated by “of”, and serves as a “possessive” case
denoting the “possessor” (sāmin)
the whole of which the related word denotes a part (avayava)
immediately precedes the word to which it relates
- rañño thūpo
A construction with a possessive genitive is very often equivalent to an English construction with the verb “to have”
- idaṃ assa hoti
“of him thus it is …” (or was, etc.), “he has this thought …”, “he thinks thus …”
- tassa evaṃ hoti
an idiom consisting of the genitive of the word denoting the period + accayena expresses the time after which (or through the passage of which) something is done:
- sattāhassa accayena … pabbajissāma
“after I have passed away”, “after my death/parinibbāna”
- mama + accayena = “after me”
agent-genitive (“subjective genitive”):
- brāhmaṇassa pūjito (Soṇadaṇḍo)
- “(Soṇadaṇḍo was) honoured of (= by) the priest”
- yesaṃ … devā …adiṭṭhā
- “those … who have not seen … the gods (negative participle: a-)”
- (“of (= by) whom the gods are unseen”; Commentary explains yesaṃ by yehi)
patient-genitive (“objective genitive”):
- ahaṃ … tassa yaññassa yājetā
- “I … (was) the performer of that sacrifice”
substitute for the instrumental
- kumbhiṃ … pūraṃ … suvaṇṇassa
- “pot … full … of gold”
used with certain indeclinables, such as:
- piṭṭhito - “behind” purato - “before”, “in front of” antarena - “between” me purato - “in front of me” kāyānam antarena - “between the bodies”
- uttaraṃ nagarassa - “north of the city”
The “genitive absolute” consists of a noun (or pronoun) followed by a participle, both inflected in the genitive. This nexus stands apart from the other words of the sentence and means “while (the noun was doing the participle)”
- special sense of disregarding: “despite (the noun doing the participle)”, “under their very noses,” as when the participle means “seeing”, “looking on”
- telassa jhāyamānassa “as (while) the oil is burning”
- mātāpitunnaṃ … rudantānaṃ … pabbajito “though his parents were weeping, he went forth” (i.e. “despite their weeping”)
useful for constructing a sentence with two agents, but the similarly constructed locative absolute (Lesson 16) is much more frequently used

8. āmantaṇavacana, ālapanavacana

Vocative:

used “enclitically”, i.e. it does not stand at the beginning of a sentence

guṇanāma

Adjective:

When an adjective is common to two or more nouns it may agree with the sum of these (and be plural) or with the nearest. Thirdly the qualified words may be taken as collective and singular and the adjective be singular. Where the genders conflict, the masculine takes precedence over the feminine, the neuter over both.
An adjective usually precedes the noun it qualifies, but when there are several adjectives with one noun very often only one adjective precedes and the rest follow the noun.
A demonstrative pronoun relating to the same noun will precede the whole group.
When an adjective, or (all the) adjectives, follows its noun this usually indicates that it is being “predicated” of the noun, or in other words that the attribute in question is being emphasized.

sabbanāma

Pronouns

niyamita

Personal and Demonstrative (incomplete TBD)

Although the person is expressed by the inflection of the verb, the pronouns of the first and second persons are frequently used, giving a slight emphasis to the subject. The third person pronoun is less often used in this way.
The third personal pronoun is used also as a demonstrative, meaning “that”, “it”, in three genders.
It is generally used as what is known as an “anaphoric " pronoun, that is to say it refers back to someone or something previously mentioned in a narrative.
As opposed to the use in conversation and other direct speech of “pronouns of presence” referring to someone or something present (“this man”, “that jar”), these pronouns are called “pronouns of absence” because it is most often used to speak of someone or something in a story and therefore not present to the listeners.
It may serve to connect the sentences of a narrative into a continuous paragraph or longer section. It is used also as an emphatic pronoun (in combination with another pronoun or occasionally with 1st person, for example in the expression so ‘haṃ “I” (literally “that I”).
In combination with a noun it is again emphatic and may sometimes be translated “the”
There being no “definite article” in Pali the demonstrative pronouns are sometimes used where English would use the definite article, and may sometimes be translated “the” rather than “he”, “that”, “this”, etc.
Demonstrative pronouns must agree in number and gender (and case) with the nouns to which they refer.

ākhyāta

Verb

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# ākhyāta
## lakāra (tense)
### vattamāna (present indicative)
### pañcamī (imperative) [mood]
### ajjatanī (aorist) [past]
### sattamī (optative) [mood]
### anāgatakāla (future)
### kālātipatti (conditional)
### kārita (causative)
## purisa (person)
### paṭhamapurisa (third person)
### majjhimapurisa (second person)
### uttamapurisa (first person)
## saṅkhyā (number)
### ekavacana (singular)
### bahuvacana (plural)

kammaka

Transitivity:

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# kammaka
- akammaka
  – intransitive
- sakammaka
  – transitive
- dvikammaka
  – bitransitive
  - verbs
    - to call
    - to tell
    - to ask (someone something)
    - to take or bring (something somewhere)
  - samaṅaṃ atthaṃ pucchāmi

kammapada

Passive sentence:

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# kammapada
- agent is expressed by the instrumental case
- past participle used as an impersonal (bhāva) passive verb
  - inflected in the nominative singular neuter as sentence-verb
  - evaṃ me sutaṃ 
- If there is a patient, and the action is expressed by a past participle
  - patient will be in the nominative case
  - the participle will agree with it in gender, case, and number
    (as if it were an adjective)
  - mayā ime sattā nimmitā
- Passive verbs are not very common in Pali
- aorist passive
  - add the aorist inflections to the passive stem
  - haññiṃsu, "they were killed."
- A present participle passive
  - adding suffix māna to the passive stem
  - inflecting as a participle
  - kayiramāna, "being done."

gaṇa

Verb conjugation groups

mindmap
  gaṇa
    bhūvādigaṇa
      first conjugation
        bhū
    rudhādigaṇa
      second conjugation
        rudh
    divādigaṇa
      third conjugation
        div
    suvādigaṇa
      fourth conjugation
        su
    kiyādigaṇa
      fifth conjugation
        ki
    tanādigaṇa
      sixth conjugation
        tan
    curādigaṇa
      seventh conjugation
        cur

vattamāna

Present tense

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# vattamāna
- present (paccuppanna) time (kāla)
- indefinite time
  - timeless statements such as "eternal truths"
- immediate future
  - may include a shade of "imperative" sense
  - cf.English "I'm going"
- past
  - "historic present"
- duration of an action "until" a fixed future time
  - (a vivid future visualized as present)
  - "when"

pañcamī

Imperative:

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# pañcamī
- expresses commands and prohibitions, but also invitations and wishes
- (majjhimapurisa)
  - the sense is usually that of a command
- (paṭhamapurisa)
  - used with the title or name of the person addressed, or the polite pronoun
  - expresses a polite invitation
- ettha tiṭṭha
  - "wait here"
  - ("let it be", "never mind", "let him not", "don't trouble")
- tiṭṭhatha tumhe
  - "don't you bother"

ajjatanī

“Aorist” (past tense), used for all kinds of past actions:

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# ajjatanī
- "historical" or "narrative" past
- (present-) perfect
  - desesiṃ (I have taught)

atītakiriya

Past Participle:

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# atītakiriya
- normally passive (kammapada) in meaning
- past participles of intransitive verbs sometimes active
  - including some transitive verbs used intransitively
  - "go"
  - "move"
  - "go forth"
- equivalent to a (normally passive) finite verb in the past tense
- indicates the "present-perfect", as in conversation
  - mayaṃ ... upasaṃkantā
- may be accompanied (usually followed) by the present tense of verbs meaning "to be"
  - stressing the "present-perfect" sense
- some used as nouns
  - bhāsitaṃ may mean 
  - "what was spoken", "speech", "saying"
- may be used as "adjectives"
  - kupita
    - "angry")

missakiriya

Present participle:

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# missakiriya
- indicate an action which takes place simultaneously with (missa) the main action of the sentence
- used like "adjectives" (as past participles may be) "qualifying" nouns, with which they agree in gender, case, and number.

pubbakiriyā

Gerund (Absolutive):

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# pubbakiriyā
- indeclinable participle
- used to express an action preceding (pubba) the action of the main verb of a sentence
- conclude a subordinate clause
- agent of the gerund is the same as that of the main action

bhavissanti

Future Tense:

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# bhavissanti
- expression of the probable (bhavissati in particular often has this sense) 
- hypothetical future
- certainty
- (in the 1st person) determination or decision
  - `sace ahaṃ … labhissāmi, saṃvibhajissāmi…`
- Obedience to a law of nature
  - `… nikkhipissanti`
    - literally "will throw down, put down" (the body).
    - all living beings (must/will) die
- habit (innate or acquired) may also be expressed by the future
- more emphatic than the use of the present tense to express an "eternal truth"
  - they will do this
- express the emotional colour of regret or disapproval
- Indignation (or disapproval)
  - kathaṃ hi nāma …,"for how could ('will') he …"
- perplexity, surprise, and wonder
  - kim ev' idaṃ bhavissati, "what can this be?", "what is this (stuff)?"

upasagga

Prefixes:

ati – on, further, towards, over, beyond, past, intensifier
adhi – on, towards, by, up to, here, intensifier
anu – along, after, towards, on, at, to, according to, second, low, each, every
apa – off, away from
api – on, to, towards
abhi – towards, against, over, on, intensifier
ava, o – low, down, away, negative
ā – nearness, out, forth, to, at, on
u – up, put, forth, onto
upa – on, up, by, diminutive
du – difficult, hard, bad, poor
ni, nī – down, into, back, out, away, without
pa – out, on, before, intensifier
paṭi, pati – back, against, again away, to
parā – onto, over, through
pari – around, completely, too much, away, off
vi – over, about, away, down, reverses meaning, intensifier
saṁ – near, together
su – well, happily, thoroughly, intensifier

vākya

sentence

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# vākya
## kiriyā
- action
- verb
## kattar
- agent
- noun
## kamma
- patient
- noun

classDiagram
  class `loko vivaṭṭhati` {
    <<sentence>>
    english(the world evolves)
  }
  class loko {
    <<noun>>
    pulliṅga [masculine]
    paṭhamā: paccattavacana [nominative]
    ekavacana [singular]
    english(world)
  }
  class lok {
    <<root>>
    english(see)
  }
  class loka {
    <<stem>>
  }
  class vivaṭṭhati {
    <<verb>>
    vattamānakāla [present indicative]
    parassapada [active]
    paṭhamapurisa [3rd person]
    ekavacana [singular]
    english(evolves)
  }
  class vi {
    <<prefix>>
    english(apart, asunder)
  }
  class vaṭṭ {
    <<root>>
    english(turn, roll, circle)
  }
  class vaṭṭa {
    <<stem>>
  }
  `loko vivaṭṭhati` *-- loko : kattar
  loko --|> loka : rūpa
  loka --|> lok : dhātu
  vaṭṭa --|> vaṭṭ : dhātu
  vivaṭṭhati --|> vi : upasagga
  vivaṭṭhati --|> vaṭṭa : rūpa
  `loko vivaṭṭhati` *-- vivaṭṭhati : kiriyā

3 - Sentence examples (padamañjarī)

Sentence examples (evolving) based on Warder “Introduction to Pali” exercises. Contains sample sentences from Lessons 1-12

Legend

symbol	meaning	explanation
	`vākya`	sentence
	`pada`, `vacana`	word
	`nāma`	noun
	`ākhyāta`	verb
🚹	`pulliṅga`	major (masculine) gender
🚻	`napuṁsakaliṅga`	special (neuter) gender
🚺	`itthiliṅga`	minor (feminine) gender
⚧	`sabbaliṅga`	all genders
⨀	`ekavacana`	singular
⨂	`bahuvacana`	plural
🟢	`parassapada`	active voice
🔵	`attanopada`	middle voice - impersonal
🔴	`kammapada`	passive
⨀	`ekavacana`	singular
⨂	`bahuvacana`	plural
🤟	`paṭhama purisa`	first person, equivalent to ’third person’ in English
🤘	`majjima purisa`	middle person, equivalent to ‘second person’ in English
👆	`uttama purisa`	primary person, equivalent to ‘first person’ in English
⓪	`ālapana`	vocative
①	`paṭhamā`	first case (nominative)
②	`dutiyā`	second case (accusative)
③	`tatiyā`	third case (instrumental)
④	`catutthī`	fourth case (dative)
⑤	`pañcamī`	fifth case (ablative)
⑥	`chaṭṭhī`	sixth case (genitive)
⑦	`sattamī`	seventh case (locative)
⏏️	`nipāta`	particle
🔼	`upasagga`	prefix
🆎	`samāsa`	compound noun
🔽	`taddhita`	affix
▶️	`vattamāna`	present
⏹	`piñcamī`	imperative
⏯	`sattamī`	potential
🔄	`parokkhā`	perfect
↩️	`hiyyattanī`	imperfect
⏮	`ajjatanī`	aorist
⏭	`bhavissanti`	future
🔀	`kālātipatti`	conditional
⏪	`atītakiriyā`	past participle
⏬	`missakiriyā`	present participle
⏩	`kicca`	future participle
⏫	`pubbakiriyā`	gerund (absolutive)

Equational

classDiagram
  class sentence["devo amanusso hoti"] {
    <<vākya>>
    english(The deva is not human)
  }
  namespace kattar {
    class devo {
      <<nāma>>
      🚹⨀①
      english(deity)
    }
    class amanusso {
      <<nāma>>
      🚹⨀①
      english(not human)
    }
  }
  class hoti {
    <<ākhyāta>>
     ⨀🤟▶️
    english(is)
  }
  sentence *-- devo : kattar
  sentence *-- amanusso : vāccaliṅga
  sentence *-- hoti: kiriya

Intransitive (agent-action)

classDiagram
  class sentence["devo cavati"] {
    <<vākya>>
    english(The god dies)
  }
  class devo {
    <<nāma>>
    🚹⨀①
    english(deity)
  }
  class cavati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(dies)
  }
  sentence *-- devo : kattar
  sentence *-- cavati: akammaka

Transitive (agent-patient-action)

classDiagram
  class sentence["upāsako pattaṃ āharati"] {
    <<vākya>>
    english(The lay disciple brings the bowl)
  }
  class upāsako {
    <<nāma>>
    🚹⨀①
    english(lay disciple)
  }
  class pattaṃ {
    <<nāma>>
    🚹⨀②
    english(bowl)
  }
  class āharati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(brings)
  }
  sentence *-- upāsako : kattar
  sentence *-- pattaṃ : kamma
  sentence *-- āharati: sakammaka

Bi-transitive (patient y-patient x-action)

classDiagram
  class sentence["upāsakaṃ brāhmānaṃ dhāreti"] {
    <<vākya>>
    english([He] accepts the priest as a lay disciple)
  }
  class upāsakaṃ {
    <<nāma>>
    🚹⨀②
    english(lay disciple)
  }
  class brāhmānaṃ {
    <<nāma>>
    🚹⨀②
    english(brahmin)
  }
  class dhāreti {
    <<ākhyāta>>
     ⨀🤟▶️
    english(accepts X as Y)
  }
  sentence *-- upāsakaṃ : kamma y
  sentence *-- brāhmānaṃ : kamma x
  sentence *-- dhāreti: dvikammaka

`yena` … `tena`

classDiagram
  class sentence["yena mahāmatto tena upasaṃkamanti"] {
    <<vākya>>
    english(By where the minister [is], by there [they] approach)
  }
  namespace yenatena {
    class yena {
      <<nipāta>>
      ③
      english(by where)
    }
    class mahāmatto {
      <<nāma>>
      🚹⨀①
      english(minister)
    }
    class tena {
      <<nipāta>>
      ③
      english(by there)
    }
  }
  class upasaṃkamanti {
    <<ākhyāta>>
     ⨂🤟▶️
    english(approach)
  }
  sentence *-- yena
  sentence *-- mahāmatto
  yena <-- mahāmatto : kattar
  yena --> tena
  sentence *-- tena : kamma
  sentence *-- upasaṃkamanti: kiriya

sequenceDiagram
  they ->> place : approach
  place ->> minister : by where
  minister ->> place : by there

Past (Aorist)

Historical or “narrative” past

classDiagram
  class sentence["dhammaṃ desesiṃ"] {
    <<vākya>>
    english([I] taught the dhamma)
  }
  class dhammaṃ {
    <<nāma>>
    🚹⨀②
    english(the dhamma)
  }
  class desesiṃ {
    <<ākhyāta>>
     ⨀👆⏮
    english([I] taught)
  }
  sentence *-- dhammaṃ : kamma
  sentence *-- desesiṃ: ajjatanī

Personal Names

classDiagram
  class sentence["Uttaro nāma putto ahosi"] {
    <<vākya>>
    english([There] was a son by name Uttara)
  }
  namespace kamma {
    class Uttaro {
      <<nāmanāma>>
      🚹⨀②
      english(Uttara)
    }
    class nāma {
      <<avyaya>>
      english(by name)
    }
    class putto {
      <<nāma>>
      🚹⨀②
      english(son)
    }
  }
  class ahosi {
    <<ākhyāta>>
     ⨀🤟⏮
    english(was)
  }
  Uttaro --> nāma
  sentence *-- Uttaro : nāmanāma
  sentence *-- nāma : guṇanāma
  sentence *-- putto : kamma
  sentence *-- ahosi: ajjatanī

Agreement of Verb and Agent

When a verb has two or more agents, it usually agrees with the sum of the agents and is plural.

classDiagram
  class sentence["Reṇu ca rājaputto Jotipālo ca mānavo sahāyā ahesuṃ"] {
    <<vākya>>
    english(Prince Reṇu and Jotipāla the Mānava [young priest, descendant of Mānu] were friends)
  }
  namespace kattar1 {
    class Reṇu {
      <<nāma>>
      🚹⨀①
      english(Reṇu)
    }
    class ca1["ca"] {
      <<nipāta>>
      english(and)
    }
    class rājaputto {
      <<nāma>>
      🚹⨀①
      english(prince)
    }
  }
  namespace kattar2 {
    class Jotipālo {
      <<nāma>>
      🚹⨀①
      english(Jotipāla)
    }
    class ca2["ca"] {
      <<nipāta>>
      english(and)
    }
    class mānavo {
      <<nāma>>
      🚹⨀①
      english(mānava)
    }
  }
  class sahāyā {
    <<nāma>>
    🚹⨂②
    english(friends)
  }
  class ahesuṃ {
    <<ākhyāta>>
     ⨂🤟⏮
    english(were)
  }
  sentence *-- Reṇu : nāmanāma
  sentence *-- ca1 : samuccaya
  sentence *-- rājaputto : kattar
  sentence *-- Jotipālo : nāmanāma
  sentence *-- ca2 : samuccaya
  sentence *-- mānavo : kattar
  sentence *-- sahāyā : kamma
  sentence *-- ahesuṃ: kiriya

Personal pronouns

classDiagram
  class sentence["ahaṃ asmi brahmā issaro"] {
    <<vākya>>
    english(I am the Lord God)
  }
  class ahaṃ {
    <<puggalanāma>>
    ⚧⨀①👆
    english(I)
  }
  class asmi {
    <<ākhyāta>>
     ⨀👆▶️
    english([I] am)
  }
  namespace kamma {
    class brahmā {
      <<nāma>>
      🚹⨀②
      english(God)
    }
    class issaro {
      <<nāma>>
      🚹⨀②
      english(Lord)
    }
  }
  sentence *-- ahaṃ : kattar
  sentence *-- asmi: kiriya
  sentence *-- brahmā : kamma
  sentence *-- issaro : kamma

“Anaphoric” demonstrative pronoun

“that”, “it”: Refers back to someone or something previously mentioned in a narrative.

Pronoun of absence: speak of someone or something in a story and therefore not present to the listeners.

classDiagram
  class sentence["mayaṃ taṃ bhagavantaṃ avocuṃha"] {
    <<vākya>>
    english(We said that to the Blessed One)
  }
  class mayaṃ {
    <<puggalanāma>>
    ⚧⨂①👆
    english(We)
  }
  class taṃ {
    <<nidassananāma>>
    ⚧⨀🤟②
    english(that)
  }
  class bhagavantaṃ {
    <<nāma>>
    🚹⨀②
    english(Blessed One)
  }
  class avocuṃha {
    <<ākhyāta>>
     ⨂👆⏮
    english(said)
  }
  sentence *-- mayaṃ : kattar
  sentence *-- taṃ : kamma 1
  sentence *-- bhagavantaṃ : kamma 2
  sentence *-- avocuṃha: dvikammaka

“Diectic” demonstrative pronoun

“this”, “it”: Refers to present object or person.

Pronoun of presence: referring to someone or something present

classDiagram
  class sentence["eso Mahārāja Bhagavā"] {
    <<vākya>>
    english(Mahārāja, this is the Bhagavā [Blessed One])
  }
  class eso {
    <<nidassananāma>>
    🚹⨀🤟①
    english(this)
  }
  class Mahārāja {
    <<nāma>>
    🚹⨀⓪
    english(that)
  }
  class Bhagavā {
    <<nāma>>
    🚹⨀①
    english(Blessed One)
  }
  sentence *-- eso : kattar
  sentence *-- Mahārāja : ālapana
  sentence *-- Bhagavā : kattar

Emphasise a nearer object

classDiagram
  class sentence["idaṃ avoca Bhagavā"] {
    <<vākya>>
    english(The Bhagavā said this)
  }
  class idaṃ {
    <<nidassananāma>>
    🚻⨀🤟②
    english(this)
  }
  class avoca {
    <<ākhyāta>>
    ⨀🤟⏮
    english(said)
  }
  class Bhagavā {
    <<nāma>>
    🚹⨀①
    english(Blessed One)
  }
  sentence *-- idaṃ : kamma
  sentence *-- avoca : ākhyāta
  sentence *-- Bhagavā : kattar

Emphatic assertion

classDiagram
  class sentence["atthi kayo"] {
    <<vākya>>
    english(There is a body)
  }
  class atthi {
    <<ākhyāta>>
     ⨀🤟▶️
    english(There is)
  }
  class kayo {
    <<nāma>>
    🚹⨀①
    english(body)
  }
  sentence *-- atthi: ākhyāta
  sentence *-- kayo : kattar

Negation

classDiagram
  class sentence["tvaṃ na passasi"] {
    <<vākya>>
    english(You do not see)
  }
  class tvaṃ {
    <<puggalanāma>>
    ⚧⨀🤘①
    english(You)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class passasi {
    <<ākhyāta>>
     ⨀🤘▶️
    english(see)
  }
  sentence *-- tvaṃ : kattar
  sentence *-- na : nipāta
  sentence *-- passasi: ākhyāta

Prohibition or negative injunction

Used with second person in aorist tense (but loses time reference and can apply to present or future)

classDiagram
  class sentence["mā paridevesi"] {
    <<vākya>>
    english(Don't grieve)
  }
  class mā {
    <<nipāta>>
    english(do not)
  }
  class paridevesi {
    <<ākhyāta>>
     ⨀🤘⏮
    english(grieved)
  }
  sentence *-- mā : nipāta
  sentence *-- paridevesi: ākhyāta

Wish

Used with third person in aorist tense - appears regularly in polite address

classDiagram
  class sentence["mā h'eva rājā kālam akāsi"] {
    <<vākya>>
    english(May the king not die)
  }
  class mā["mā h'eva"] {
    <<nipāta>>
    english(do not)
  }
  class rājā {
    <<nāma>>
    🚹⨀①
    english(king)
  }
  class kālam {
    <<nāma>>
    🚹⨀② 
    english(time)
  }
  class akāsi {
    <<ākhyāta>>
     ⨀🤟⏮
    english(made)
  }
  sentence *-- mā : nipāta
  sentence *-- rājā : kattar
  sentence *-- kālam : kamma
  sentence *-- akāsi: ākhyāta

Double Negation

Equivalent to a strong affirmation

classDiagram
  class sentence["mā h'eva kho kumāro na rajjaṃ kāresi"] {
    <<vākya>>
    english(Don't let the prince not rule the kingdom)
  }
  class mā["mā h'eva"] {
    <<nipāta>>
    english(do not)
  }
  class kho {
    <<nipāta>>
    english(indeed)
  }
  class kumāro {
    <<nāma>>
    🚹⨀①
    english(prince)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class rajjaṃ {
    <<nāma>>
    🚹⨀② 
    english(kingdom)
  }
  class kāresi {
    <<ākhyāta>>
     ⨀🤟⏮
    english(rule)
  }
  sentence *-- mā : nipāta
  sentence *-- kho : nipāta
  sentence *-- kumāro : kattar
  sentence *-- na : nipāta
  sentence *-- rajjaṃ : kamma
  sentence *-- kāresi: ākhyāta

Vocative

Nominative of address, used enclitically

classDiagram
  class sentence["na tvaṃ deva vañcemi"] {
    <<vākya>>
    english(I don't deceive you, O King)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class tvaṃ {
    <<puggalanāma>>
    ⚧⨀🤘①
    english(you)
  }
  class deva {
    <<nāma>>
    🚹⨀⓪
    english(O King)
  }
  class vañcemi {
    <<ākhyāta>>
     ⨀👆⏮
    english([I] deceived)
  }
  sentence *-- na : nipāta
  sentence *-- tvaṃ : kattar
  sentence *-- deva : ālapana
  sentence *-- vañcemi: ākhyāta

Imperative (command)

classDiagram
  class sentence["ehi tvaṃ purisa"] {
    <<vākya>>
    english(You must go, man)
  }
  class ehi {
    <<ākhyāta>>
     ⨀👆⏹
    english([must] go)
  }
  class tvaṃ {
    <<puggalanāma>>
    ⚧⨀🤘①
    english(you)
  }
  class purisa {
    <<nāma>>
    🚹⨀⓪
    english(man)
  }
  sentence *-- ehi: piñcamī
  sentence *-- tvaṃ : kattar
  sentence *-- purisa : ālapana

Imperative (invitation or wish)

classDiagram
  class sentence["etu bhagavā"] {
    <<vākya>>
    english(Let the Blessed One come)
  }
  class etu {
    <<ākhyāta>>
     ⨀👆⏹
    english([must] come)
  }
  class bhagavā {
    <<nāma>>
    🚹⨀①
    english(Blessed One)
  }
  sentence *-- etu: piñcamī
  sentence *-- bhagavā : kattar

Imperative (don’t bother)

Let it be, never mind, let him not, don’t trouble

classDiagram
  class sentence["tiṭṭhatha tumhe"] {
    <<vākya>>
    english(Don't you bother)
  }
  class tiṭṭhatha {
    <<ākhyāta>>
     ⨂🤟⏹
    english(wait/remain)
  }
  class tumhe {
    <<sabbanāma>>
    ⚧⨂🤟①
    english(you)
  }
  sentence *-- tiṭṭhatha: piñcamī
  sentence *-- tumhe : kattar

Respectful address

classDiagram
  class sentence["nisidatu bhagavā"] {
    <<vākya>>
    english(Let the Fortunate One sit down)
  }
  class nisidatu {
    <<ākhyāta>>
     ⨀👆⏹
    english([must] sit)
  }
  class bhagavā {
    <<nāma>>
    🚹⨀①
    english(Blessed One)
  }
  sentence *-- nisidatu: piñcamī
  sentence *-- bhagavā : kattar

Quotation

Short vowel preceeding ti is lengthened, and ṃ changed to n

classDiagram
  class sentence["evaṃ devā ti"] {
    <<vākya>>
    english('[It is] so, O King')
  }
  namespace quotation {
    class evaṃ {
      <<nipāta>>
      english(thus)
    }
    class deva {
      <<nāma>>
      🚹⨀⓪
      english(O King)
    }
  }
  class ti {
    <<nipāta>>
    marker(quotation)
  }
  sentence *-- evaṃ: nipāta
  sentence *-- deva : ālapana
  sentence *-- ti: nipāta

classDiagram
  class sentence["n'eso n'atthi ti vadāmi"] {
    <<vākya>>
    english(I don't say "This doesn't exist")
  }
  class na1["na"] {
    <<nipāta>>
    english(not)
  }
  namespace quotation {
    class eso {
      <<sabbanāma>>
      🚻⨀🤟①
      english(this)
    }
    class na2["na"] {
      <<nipāta>>
      english(not)
    }
    class atthi {
      <<ākhyāta>>
      ⨀🤟▶️
      english(exist)
    }
  }
  class ti {
    <<nipāta>>
    marker(quotation)
  }
  class vadāmi {
    <<ākhyāta>>
     ⚧👆▶️
    english([I] say)
  }
  sentence *-- na1: nipāta
  sentence *-- eso: kattar
  sentence *-- na2: nipāta
  sentence *-- atthi : kiriya
  sentence *-- ti: nipāta
  sentence *-- vadāmi : kiriya

Past participle (present perfect)

periphrastic: past participle followed by “to be” verb

classDiagram
  class sentence["paribbājako santuṭṭho hoti"] {
    <<vākya>>
    english(The wanderer is contented)
  }
  class paribbājako {
    <<nāma>>
    🚹⨀①
    english(wanderer)
  }
  class santuṭṭho {
    <<past participle>>
    ⏪🚹⨀①
    english(contented)
  }
  class hoti {
    <<ākhyāta>>
     ⨀🤟▶️
    english(is)
  }
  sentence *-- paribbājako : kattar
  sentence *-- santuṭṭho : past participle
  sentence *-- hoti: kiriya

Instrumental case

classDiagram
  class sentence["kāyena phusati"] {
    <<vākya>>
    english([He] touches with body)
  }
  class kāyena {
    <<nāma>>
    🚹⨀③
    english([with] body)
  }
  class phusati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(touch)
  }
  sentence *-- kāyena : karaṇa
  sentence *-- phusati: kiriya

Impersonal (`bhāva`) Past Participle

classDiagram
  class sentence["evaṃ me sutaṃ"] {
    <<vākya>>
    english(Thus [it] was heard by me)
  }
  class evaṃ {
    <<nipāta>>
    english(thus)
  }
  class me {
    <<sabbanāma>>
    ⚧⨀👆③
    english([by] me)
  }
  class sutaṃ {
    <<past participle>>
    🔵⏪🚹⨀①
    english(heard)
  }
  sentence *-- evaṃ : nipāta
  sentence *-- me : karaṇa
  sentence *-- sutaṃ: past participle

Passive (`kammapada`) Past Participle

classDiagram
  class sentence["mayā ime sattā nimmitā"] {
    <<vākya>>
    english(By me these beings [were/have been] created)
  }
  class mayā {
    <<sabbanāma>>
    ⚧⨀👆③
    english([by] me)
  }
  class ime {
    <<sabbanāma>>
    🚹⨂①
    english(these)
  }
  class sattā {
    <<sabbanāma>>
    🚹⨂①
    english(beings)
  }
  class nimmitā {
    <<past participle>>
    🔴⏪🚹⨂①
    english(created)
  }
  sentence *-- mayā : karaṇa
  sentence *-- ime : kamma
  sentence *-- sattā : kamma
  sentence *-- nimmitā: past participle

Active Past Participle

classDiagram
  class sentence["sujātā nāma bhante upāsikā kālakatā"] {
    <<vākya>>
    english(Venerable Sir, the female lay disciple named Sujātā has died)
  }
  namespace kattar {
    class sujātā {
      <<nāmanāma>>
      🚺⨀①
      english(Sujātā)
    }
    class nāma {
      <<avyaya>>
      english(named)
    }
    class upāsikā {
      <<nāma>>
      🚺⨀①
      english(food)
    }
  }
  class bhante {
    <<nāma>>
    🚹⨀⓪
    english(Venerable Sir)
  }
  class kālakatā {
    <<past participle>>
    🟢⏪🚺⨀①
    english(created)
  }
  sujātā --> nāma
  sentence *-- sujātā : kattar
  sentence *-- nāma : guṇanāma
  sentence *-- bhante : ālapana
  sentence *-- upāsikā : kattar
  sentence *-- kālakatā: past participle

Time by means of which

aparena samayena: after some time, in due course
tena samayena: at that time
accayena: through (after) the passage/passing away [of time/person]

classDiagram
  class sentence["ahaṃ tena samayena rājā Mahāsudassano ahosiṃ"] {
    <<vākya>>
    english(At that time I was King Mahāsudassana)
  }
  class tena {
    <<nidassananāma>>
    ⚧⨀🤟③
    english(that)
  }
  class samayena {
    <<nāma>>
    🚹⨀③
    english(at time)
  }
  namespace kattar {
    class ahaṃ {
      <<sabbanāma>>
      ⚧⨀👆①
      english([by] me)
    }
    class rājā {
      <<nāma>>
      🚹⨀①
      english(king)
    }
    class Mahāsudassano {
      <<nāmanāma>>
      🚹⨀①
      english(Mahāsudassana)
    }
  }
  class ahosiṃ {
    <<ākhyāta>>
    ⨀👆⏮
    english(was)
  }
  sentence *-- ahaṃ : kattar
  sentence *-- tena : karaṇa
  sentence *-- samayena : karaṇa
  sentence *-- rājā : kattar
  sentence *-- Mahāsudassano : kattar
  sentence *-- ahosiṃ: ajjatanī

Present participle

classDiagram
  class sentence["gacchaṃ passati"] {
    <<vākya>>
    english(As [he] is going [he] sees)
  }
  class gacchaṃ {
    <<missakiriyā>>
    ⏬🚹⨀①
    english(created)
  }
  class passati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(touch)
  }
  sentence *-- gacchaṃ : missakiriyā
  sentence *-- passati: kiriya

Gerund (absolutive)

classDiagram
  class sentence["disvā evaṃ avocumha"] {
    <<vākya>>
    english(Having seen, [we] said thus)
  }
  class disvā {
    <<pubbakiriyā>>
    ⏫
    english(having seen)
  }
  class evaṃ {
    <<nipāta>>
    english(thus)
  }
  class avocumha {
    <<ākhyāta>>
     ⨂👆⏮
    english([We] said)
  }
  sentence *-- disvā : pubbakiriyā
  sentence *-- evaṃ : nipāta
  sentence *-- avocumha: kiriya

Passive (`kammapada`)

classDiagram
  class sentence["bhojanaṃ diyati"] {
    <<vākya>>
    english(Food is given)
  }
  class bhojanaṃ {
    <<nāma>>
    🚹⨀①
    english(food)
  }
  class diyati {
    <<ākhyāta>>
     🔴⨀🤟▶️
    english(is given)
  }
  sentence *-- bhojanaṃ : kamma
  sentence *-- diyati: kammapada

Interrogative (`saccaṃ`)

classDiagram
  class sentence["saccaṃ Nigrodha bhāsitā te esā vācā"] {
    <<vākya>>
    english(Is it true, Nigrodha, [that] this speech has been spoken by you?)
  }
  class saccaṃ {
    <<nipāta>>
    english(is it true that ...)
  }
  class Nigrodha {
    <<nāmanāma>>
    🚹⨀⓪
    english(Nigrodha)
  }
  class bhāsitā {
    <<past participle>>
    🔴⏪🚺⨀①
    english(is spoken)
  }
  class esā {
    <<sabbanāma>>
    🚺⨀🤟①
    english(this)
  }
  class vācā {
    <<nāma>>
    🚺⨀①
    english(speech)
  }
  class te {
    <<sabbanāma>>
    ⚧⨀🤘③
    english(by you)
  }
  sentence *-- saccaṃ : nipāta
  sentence *-- Nigrodha : ālapana
  sentence *-- bhāsitā : past participle
  sentence *-- te : kattar
  sentence *-- esā : kamma
  sentence *-- vācā : kamma

classDiagram
  class sentence["saccaṃ bhante bhāsitā me esā vācā"] {
    <<vākya>>
    english(It is true, Venerable Sir, (that) this speech has been spoken by me)
  }
  class saccaṃ {
    <<nipāta>>
    english(it is true that ...)
  }
  class bhante {
    <<nāma>>
    🚹⨀⓪
    english(Venerable Sir)
  }
  class bhāsitā {
    <<past participle>>
    🔴⏪🚺⨀①
    english(is spoken)
  }
  class esā {
    <<sabbanāma>>
    🚺⨀🤟①
    english(this)
  }
  class vācā {
    <<nāma>>
    🚺⨀①
    english(speech)
  }
  class me {
    <<sabbanāma>>
    ⚧⨀👆③
    english(by me)
  }
  sentence *-- saccaṃ : nipāta
  sentence *-- bhante : ālapana
  sentence *-- bhāsitā : past participle
  sentence *-- me : kattar
  sentence *-- esā : kamma
  sentence *-- vācā : kamma

Or, either (`vā`)

classDiagram
  class sentence["idaṃ vuccati cittan ti vā viññāṇan ti vā"] {
    <<vākya>>
    english(This is called 'mind' or 'consciousness')
  }
  class idaṃ {
    <<sabbanāma>>
    🚺⨀🤟①
    english(this)
  }
  class vuccati {
    <<ākhyāta>>
     🔴⨀🤟▶️
    english(is called)
  }
  namespace kamma1 {
    class cittaṃ {
      <<nāma>>
      🚻⨀①
      english(mind)
    }
    class ti1["ti"] {
      <<nipāta>>
      marker(quotation)
    }
    class vā1["vā"] {
      <<nipāta>>
      english(or)
    }
  }
  namespace kamma2 {
    class viññāṇaṃ {
      <<nāma>>
      🚻⨀①
      english(consciousness)
    }
    class ti2["ti"] {
      <<nipāta>>
      marker(quotation)
    }
    class vā2["vā"] {
      <<nipāta>>
      english(or)
    }
  }
  sentence *-- idaṃ : kamma
  sentence *-- vuccati : kammapada
  sentence *-- cittaṃ: kattar
  sentence *-- ti1: nipāta
  sentence *-- vā1: nipāta
  sentence *-- viññāṇaṃ: kattar
  sentence *-- ti2: nipāta
  sentence *-- vā2: nipāta

Future tense

classDiagram
  class sentence["na ciraṃ tathāgatassa parinibbānaṃ bhavissati"] {
    <<vākya>>
    english(The extinction of the Tathāgata will be soon)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class ciraṃ {
    <<nipāta>>
    english(for a long time, after a long time)
  }
  namespace kattar {
    class tathāgatassa {
      <<nāma>>
      🚹⨀⑥
      english(Tathāgata's)
    }
    class parinibbānaṃ {
      <<nāma>>
      🚻⨀①
      english(extinction)
    }
  }
  class bhavissati {
    <<ākhyāta>>
     ⨀🤟⏭
    english(will be)
  }
  tathāgatassa <-- parinibbānaṃ
  sentence *-- na : nipāta
  sentence *-- ciraṃ : nipāta
  sentence *-- tathāgatassa : chaṭṭhī
  sentence *-- parinibbānaṃ : kattar
  sentence *-- bhavissati: bhavissanti

classDiagram
  class sentence["imassa jayo bhavissati"] {
    <<vākya>>
    english(Victory will be his)
  }
  namespace kattar {
    class imassa {
      <<sabbanāma>>
      ⚧⨀🤟⑥
      english(his)
    }
    class jayo {
      <<nāma>>
      🚹⨀①
      english(victory)
    }
  }
  class bhavissati {
    <<ākhyāta>>
     ⨀🤟⏭
    english(will be)
  }
  imassa <-- jayo
  sentence *-- imassa : chaṭṭhī
  sentence *-- jayo : kattar
  sentence *-- bhavissati: bhavissanti

Genitive

classDiagram
  class sentence["ayaṃ imassa bhāsitassa attho"] {
    <<vākya>>
    english(This is the meaning of this saying)
  }
  namespace kattar {
    class ayaṃ {
      <<nidassananāma>>
      ⚧⨀🤟①
      english(this)
    }
    class imassa {
      <<nidassananāma>>
      ⚧⨀🤟⑥
      english(of this)
    }
    class bhāsitassa {
      <<nāma>>
      🚹⨀⑥
      english(of speech)
    }
    class attho {
      <<nāma>>
      🚹⨀①
      english(meaning)
    }
  }
  imassa <-- bhāsitassa
  bhāsitassa <-- attho
  sentence *-- ayaṃ : kattar
  sentence *-- imassa : chaṭṭhī
  sentence *-- bhāsitassa : chaṭṭhī
  sentence *-- attho : kattar

Agent-Genitive (“Subjective Genitive”)

classDiagram
  class sentence["brāhmaṇassa pūjito (Soṇadaṇḍo)"] {
    <<vākya>>
    english([Soṇadaṇḍo was] honoured of [by] the priest)
  }
  namespace kattar {
    class s["Soṇadaṇḍo"] {
      <<nāmanāma>>
      🚹⨀①
      english(Soṇadaṇḍa)
    }
    class brāhmaṇassa {
      <<nāma>>
      🚹⨀⑥
      english(of the brāhmaṇ)
    }
    class pūjito {
      <<past participle>>
      ⏪🚹⨀①
      english(honoured)
    }
  }
  brāhmaṇassa <-- pūjito
  sentence *-- s : kattar
  sentence *-- brāhmaṇassa : chaṭṭhī
  sentence *-- pūjito : kattar

Patient-Genitive (“Objective Genitive”)

classDiagram
  class sentence["ahaṃ … tassa yaññassa yājetā"] {
    <<vākya>>
    english(I ... (was) the performer of that sacrifice)
  }
  namespace kattar {
    class ahaṃ {
      <<puggalanāma>>
      ⚧⨀👆①
      english(I)
    }
    class tassa {
      <<nidassananāma>>
      🚹⨀🤟⑥
      english(of that)
    }
    class yaññassa {
      <<nāma>>
      🚹⨀⑥
      english(of sacrifice)
    }
    class yājetā {
      <<past participle>>
      ⏪🚹⨀①
      english(sacrificer (performer))
    }
  }
  tassa <-- yaññassa
  yaññassa <-- yājetā
  sentence *-- ahaṃ : kattar
  sentence *-- tassa : chaṭṭhī
  sentence *-- yaññassa : chaṭṭhī
  sentence *-- yājetā : kattar

Genitive Absolute

The “genitive absolute” consists of a noun (or pronoun) followed by a participle, both inflected in the genitive. This nexus stands apart from the other words of the sentence and means “while (the noun was doing the participle)”. Often the genitive absolute has the special sense of disregarding: “despite (the noun doing the participle)”, “under their very noses,” as when the participle means “seeing”, “looking on”. The genitive absolute is useful for constructing a sentence with two agents,

classDiagram
  class sentence["kammaṃ kho pana me karontassa kāyo kilamissati"] {
    <<vākya>>
    english(However, while I am doing the work, (my) body will become tired)
  }
  namespace genitive_absolute {
    class kammaṃ {
      <<nāma>>
      🚹⨀②
      english(work)
    }
    class kho {
      <<nipāta>>
      english(indeed)
    }
    class pana {
      <<nipāta>>
      english(however)
    }
    class me {
      <<puggalanāma>>
      ⚧⨀👆⑥
      english(of I)
    }
    class karontassa {
      <<past participle>>
      ⏪🚹⨀⑥
      english(of doing)
    }
  }
  class kāyo {
    <<nāma>>
    🚹⨀①
    english(body)
  }
  class kilamissati {
    <<ākhyāta>>
     ⨀🤟⏭
    english(will be tired)
  }
  kammaṃ --> karontassa : kamma
  me <-- karontassa : chaṭṭhī
  sentence *-- kammaṃ
  sentence *-- kho
  sentence *-- pana
  sentence *-- me : genitive absolute
  sentence *-- karontassa : genitive absolute
  sentence *-- kāyo : katar
  sentence *-- kilamissati : bhavissanti

Adjective (junction)

classDiagram
  class sentence["sassato loko"] {
    <<vākya>>
    english(The world [is] eternal)
  }
  class sassato {
    <<guṇanāma>>
    🚹⨀①
    english(eternal)
  }
  class loko {
    <<nāma>>
    🚹⨀①
    english(world)
  }
  sentence *-- sassato : guṇanāma
  sentence *-- loko: kattar

Adjective (nexus)

“who is/which is”

classDiagram
  class sentence["vācā kantā"] {
    <<vākya>>
    english(The speech [which is] agreeable)
  }
  class vācā {
    <<nāma>>
    🚹⨀①
    english(speech)
  }
  class kantā {
    <<guṇanāma>>
    🚹⨀①
    english(agreeable)
  }
  sentence *-- vācā: kattar
  sentence *-- kantā : guṇanāma

Possibility of an event (or inference)

classDiagram
  class sentence["ṭhānaṃ etaṃ vijjati ..."] {
    <<vākya>>
    english(this/it is possible ...)
  }
  class ṭhānaṃ {
    <<nipāta>>
    english(it is possible)
  }
  class etaṃ {
    <<nidassananāma>>
    ⚧⨀🤟①
    english(this)
  }
  class vijjati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(it occurs)
  }
  sentence *-- ṭhānaṃ: nipāta
  sentence *-- etaṃ: kattar
  sentence *-- vijjati : ākhyāta

classDiagram
  class sentence["n' etaṃ ṭhānaṃ vijjati ..."] {
    <<vākya>>
    english(this is impossible .../It is not the case ...)
  }
  class na {
    <<nipāta>>
    english(not)
  }
  class etaṃ {
    <<nidassananāma>>
    ⚧⨀🤟①
    english(this)
  }
  class ṭhānaṃ {
    <<nipāta>>
    english(it is possible)
  }
  class vijjati {
    <<ākhyāta>>
     ⨀🤟▶️
    english(it occurs)
  }
  sentence *-- na: nipāta
  sentence *-- etaṃ: kattar
  sentence *-- ṭhānaṃ: nipāta
  sentence *-- vijjati : ākhyāta

Dative (purpose)

classDiagram
  class sentence["gāmaṃ piṇḍāya pāvisi"] {
    <<vākya>>
    english(He entered the village for alms)
  }
  class gāmaṃ {
    <<nāma>>
    🚹⨀①
    english(village)
  }
  class piṇḍāya {
    <<nāma>>
    🚹⨀④
    english(alms)
  }
  class pāvisi {
    <<ākhyāta>>
     ⨀🤟⏮
    english([he] entered)
  }
  sentence *-- gāmaṃ: kattar
  sentence *-- piṇḍāya: sampadāna
  sentence *-- pāvisi : ākhyāta

proper time for something, the opportunity for something

classDiagram
  class sentence["etassa kālo ..."] {
    <<vākya>>
    english(it is the time for this / it is the right time for this)
  }
  class etassa {
    <<nidassananāma>>
    ⚧⨀④
    english(for this)
  }
  class kālo {
    <<nāma>>
    🚹⨀①
    english(time)
  }
  sentence *-- etassa: sampadāna
  sentence *-- kālo: kattar

not the right time

classDiagram
  class sentence["akālo … yācanāya"] {
    <<vākya>>
    english(it is not the right time for asking)
  }
  class akālo {
    <<nāma>>
    🚹⨀①
    english(not the time for)
  }
  class yācanāya {
    <<nidassananāma>>
    🚻⨀④
    english(asking)
  }
  sentence *-- akālo: kattar
  sentence *-- yācanāya: sampadāna

for which you think it is now the right time

The last expression is extremely common in saying (formally) goodbye (spoken by the host, not the guest - who for his part has made the excuse of pressure of work). It is used also by servants reporting to their master that preparations are completed, implying “you can start whenever you wish”, etc.

classDiagram
  class sentence["yassa dāni kālaṃ maññasi"] {
    <<vākya>>
    english(for which you think it is now the right time)
  }
  class yassa {
    <<anvayīnāma>>
    ⚧⨀④
    english(for which)
  }
  class dāni {
    <<nipāta>>
    english(now)
  }
  class kālaṃ {
    <<nāma>>
    🚹⨀①
    english(time)
  }
  class maññasi {
    <<ākhyāta>>
     ⨀🤘▶️
    english([you] think)
  }
  sentence *-- yassa: sampadāna
  sentence *-- dāni: nipāta
  sentence *-- kālaṃ: kattar
  sentence *-- maññasi: ākhyāta

relative clause

classDiagram
  class sentence["atha kho ye icchiṃsu te akaṃsu"] {
    <<vākya>>
    english(then [indeed] those who wished, they worked)
  }
  class atha {
    <<nipāta>>
    english(then)
  }
  class kho {
    <<nipāta>>
    english(now)
  }
  namespace relative {
    class ye {
      <<anvayīnāma>>
      ⚧⨂①
      english(those who)
    }
    class icchiṃsu {
      <<ākhyāta>>
      ⨂🤟⏮
      english([they] wished)
    }
  }
  namespace main {
    class te {
      <<puggalanāma>>
      ⚧⨂①
      english(they)
    }
    class akaṃsu {
      <<ākhyāta>>
      ⨂🤟⏮
      english([they] worked)
    }
  }
  sentence *-- atha: nipāta
  sentence *-- kho: nipāta
  sentence *-- ye: aniyamuddesa
  sentence *-- icchiṃsu: ajjatanī
  sentence *-- te: kattar
  sentence *-- akaṃsu: ajjatanī

classDiagram
  class sentence["yena dvārena nikkhami taṃ Gotamadvāraṃ nāma ahosi"] {
    <<vākya>>
    english(the gate by which he left was called Gotama Gate)
  }
  namespace relative {
    class yena {
      <<anvayīnāma>>
      ⚧⨀④
      english(by which)
    }
    class dvārena {
      <<nāma>>
      🚹⨀④
      english(by gate)
    }
    class nikkhami {
      <<ākhyāta>>
      ⨀🤟⏮
      english([he] left)
    }
  }
  namespace main {
    class taṃ {
      <<puggalanāma>>
      ⚧⨀①
      english(that)
    }
    class Gotamadvāraṃ {
      <<nāmanāma>>
      🚹⨀②
      english(Gotamadvāro)
    }
    class nāma {
      <<avyaya>>
      english(name)
    }
    class ahosi {
      <<ākhyāta>>
      ⨀🤟⏮
      english([it] was)
    }
  }
  sentence *-- yena: aniyamuddesa
  sentence *-- dvārena: karaṇa
  sentence *-- nikkhami: ajjatanī
  sentence *-- taṃ: kattar
  sentence *-- Gotamadvāraṃ: kattar
  sentence *-- nāma: avyaya
  sentence *-- ahosi: ajjatanī

pronominal adjective

classDiagram
  class sentence["ye … ahesuṃ, … sabbe … bhakkhesi"] {
    <<vākya>>
    english(those … who were there, … he devoured (bhakkh) them all)
  }
  namespace relative {
    class ye {
      <<anvayīnāma>>
      ⚧⨂①
      english(those who)
    }
    class ahesuṃ {
      <<ākhyāta>>
      ⨂🤟⏮
      english([they] were)
    }
  }
  namespace main {
    class sabbe {
      <<sabbanāma>>
      ⚧⨂②
      english(them all)
    }
    class bhakkhesi {
      <<ākhyāta>>
      ⨀🤟▶️
      english(devour)
    }
  }
  sentence *-- ye: aniyamuddesa
  sentence *-- ahesuṃ: ajjatanī
  sentence *-- sabbe: kamma
  sentence *-- bhakkhesi: ākhyāta

universal relative pronoun

classDiagram
  class sentence["yo yo … ādiyissati tassa tassa … anuppadassāmi"] {
    <<vākya>>
    english(whoever will take … to him I will grant …)
  }
  namespace relative {
    class yo["yo yo"] {
      <<anīyamanāma>>
      ⚧⨀①
      english(whoever)
    }
    class ādiyissati {
      <<ākhyāta>>
      ⨀🤟⏭
      english(will take)
    }
  }
  namespace main {
    class tassa["tassa tassa"] {
      <<puggalanāma>>
      ⚧⨀④
      english(to him)
    }
    class anuppadassāmi {
      <<ākhyāta>>
      ⨀🤟⏭
      english([I] will grant)
    }
  }
  sentence *-- yo: aniyamuddesa
  sentence *-- ādiyissati: bhavissanti
  sentence *-- tassa: sampadāna
  sentence *-- anuppadassāmi: bhavissanti

classDiagram
  class sentence["yena yena gacchati"] {
    <<vākya>>
    english(wherever he goes)
  }
  class yena["yena yena"] {
    <<anīyamanāma>>
    ⚧⨀⑥
    english(wherever)
  }
  class gacchati {
    <<ākhyāta>>
    ⨀🤟▶️
    english([he] goes)
  }
  sentence *-- yena: anīyamanāma
  sentence *-- gacchati : ākhyāta

emphatic demonstrative pronoun

classDiagram
  class sentence["yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti: ahaṃ asmi brahmā"] {
    <<vākya>>
    english(that being who has come into existence first (in the evolution of the universe) thinks he is God)
  }
  namespace relative {
    class yoso["yo so"] {
      <<anvayīnāma>>
      ⚧⨀①
      english(he who)
    }
    class satto {
      <<nāma>>
      🚹⨀①
      english(being)
    }
    class paṭhamaṃ {
      <<nipāta>>
      english(firstly)
    }
    class upapanno {
      <<past participle>>
      ⏪🚹⨀①
      english(arose)
    }
  }
  namespace idiom {
    class tassa {
      <<puggalanāma>>
      ⚧⨂④
      english(to him)
    }
    class evaṃ {
      <<nipāta>>
      english(thus)
    }
    class hoti {
      <<ākhyāta>>
      ⨀🤟▶️
      english(is)
    }
  }
  namespace thought {
    class ahaṃ {
      <<puggalanāma>>
      ⚧⨀①👆
      english(I)
    }
    class asmi {
      <<ākhyāta>>
      ⨀🤟▶️
      english([I] am)
    }
    class brahmā {
      <<nāma>>
      🚹⨀②
      english(God)
    }
  }
  sentence *-- yoso: nidassananāma
  sentence *-- satto: kattar
  sentence *-- paṭhamaṃ: nipāta
  sentence *-- upapanno: kattar
  sentence *-- tassa: sampadāna
  sentence *-- evaṃ: nipāta
  sentence *-- hoti: ākhyāta
  sentence *-- ahaṃ: kattar
  sentence *-- asmi: ākhyāta
  sentence *-- brahmā: kattar

Relative Indeclinable

relative clause follows main clause = elevated speech emphasising main clause

classDiagram
  class sentence["hoti kho so samayo yaṃ … ayaṃ loko vivaṭṭati"] {
    <<vākya>>
    english(there is indeed the (so) time that (i.e. when) ... this world evolves)
  }
  namespace main {
    class hoti {
      <<ākhyāta>>
      ⨀🤟▶️
      english(is)
    }
    class kho {
      <<nipāta>>
      english(indeed)
    }
    class so {
      <<pucchānāma>>
      🚹⨀🤟
      english(that)
    }
    class samayo {
      <<nāma>>
      🚹⨀①
      english(time)
    }
  }
  namespace relative {
    class yaṃ {
      <<anvayīnāma>>
      ⚧⨀①
      english(when)
    }
    class ayaṃ {
      <<nidassananāma>>
      ⚧⨀🤟①
      english(this)
    }
    class loko {
      <<nāma>>
      🚹⨀①
      english(world)
    }
    class vivaṭṭati {
      <<ākhyāta>>
      ⨀🤘▶️
      english(revolves)
    }
  }
  sentence *-- hoti : ākhyāta
  sentence *-- kho: nipāta
  sentence *-- so: kattar
  sentence *-- samayo: kattar
  sentence *-- yaṃ: aniyamuddesa
  sentence *-- ayaṃ: nidassananāma
  sentence *-- loko: kattar
  sentence *-- vivaṭṭati: ākhyāta

Interrogative

classDiagram
  class sentence["ko 'si tvaṃ āvuso"] {
    <<vākya>>
    english(Who are you, friend?)
  }
  class ko {
    <<pucchānāma>>
    🚹⨀🤟
    english(who?)
  }
  class asi {
    <<ākhyāta>>
     ⨀🤘▶️
    english([you] are)
  }
  class tvaṃ {
    <<puggalanāma>>
    ⚧⨀🤘①
    english(you)
  }
  class āvuso {
    <<nāma>>
    🚹⨀①
    english(friend)
  }
  sentence *-- ko: pucchānāma
  sentence *-- asi : ākhyāta
  sentence *-- tvaṃ: kattar
  sentence *-- āvuso: kattar

Interrogative (indeclinable)

classDiagram
  class sentence["kiṃ saddaṃ assosi"] {
    <<vākya>>
    english(Did he hear the noise?)
  }
  class kiṃ {
    <<nipāta>>
    english(who?)
  }
  class saddaṃ {
    <<nāma>>
    🚹⨀①
    english(noise)
  }
  class assosi {
    <<ākhyāta>>
     ⨀🤟⏮
    english([he] heard)
  }
  sentence *-- kiṃ: nipāta
  sentence *-- saddaṃ: kattar
  sentence *-- assosi : ākhyāta

4 - Answers to Warder Lesson 7

Answers to A.K. Warder “Introduction to Pali” Lesson 7

Translate from Pali

iminā mayaṃ nimmitā (D I 18,16)
mayaṃ brahmunā nimmitā (D I 18,16)

DN 1 2.5.10:
Iminā mayaṁ (bhotā) brahmunā nimmitā.
🚹③⨀(ima) 👆①⨂(ahaṃ) 🚹③⨀(bhavant) 🚹③⨀(brahma) 🚹①⨂(nimmita)
By this | we | by sir | by God | created
We have been created by this Lord God.

desito Ānanda mayā dhammo (D II 100,2)

DN 16 2.25.2:
Desito, ānanda, mayā dhammo (anantaraṁ abāhiraṁ karitvā).
🚹①⨀(desita) 🚹⓪⨀(ānanda) 👆③⨀(ahaṃ) 🚹①⨀(dhamma) 🚻①⨀(anantara) 🚻①⨀(abāhira) 🔼(karitvā)
Taught by , Ānanda , by me | teaching | no secret teaching | no public teaching | having made
The Dhamma was taught by me, Ānanda, (having made no secret teaching and no public teaching).

iminā tvaṃ purisa dhanena jivāhi (D III 66,2-3)

DN 26 10.15:
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi:
‘iminā tvaṁ, (ambho) purisa, dhanena (attanā ca) jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti.
🔼(atha kho) , 🚹⓪⨂(bhikkhu) , 🚹①⨀(rāja) 🚹①⨀(khattiya) 🚹①⨀(muddhābhisitta) 🚹④⨀(ta) 🚹④⨀(purisa) ⏮🤟⨀(dhanamanuppadāsi) :
After that , monks , king | noble | inaugurated | for that | for man | gave money :
After that, the noble inaugurated king gave money to that man:
🚹③⨀(ima) 🤘①⨀(tvaṃ) 🔼(ambho) 🚹⓪⨀(purisa) 🚻③⨀(dhana) 🚹③⨀(atta) 🔼(ca) ⏹🤘⨀(jīvati)
With this | you | look here | man | with money | with self | and | may you subsist
Look here, my man, with this money, may you subsist by yourself,
🚹②⨂(mātāpitar) 🔼(ca) ⏹🤘⨀(poseti) 🚹②⨀(puttadāra)
Parents | and | please look after , wife and kids | please look after ,
And please look after parents, wife and kids,
🚹②⨂(kammanta) 🔼(ca) ⏹🤘⨀(payojeti) ,
Work | and | engage in
And engage in work,
🚹⑦⨂(samaṇabrāhmaṇa) 🚹②⨀(uddhaggika) 🚹②⨀(dakkhiṇa) ⏹🤘⨀(patiṭṭhāpeti)
In religious practitioners | promoting spiritual welfare | donation | please offer
Please offer donation to religious practitioners promoting spiritual welfare
🚻①⨀(sovaggika) 🚻①⨀(sovaggika) 🚻①⨀(saggasaṃvattanika) 🔼(ti)
Leading to heaven | resulting in happiness | leading to heaven | quote
Leading to heaven and resulting in happiness.

vimutto tathāgato (D I 29,31)

DN 1 1.36.4:
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā (anupādā)vimutto, bhikkhave, tathāgato.
🚺④⨂(vedanā) 🚹②⨀(samudaya) 🔼(ca) 🚹②⨀(atthaṅgama) 🔼(ca) 🚹②⨀(assāda) 🔼(ca) 🚹②⨀(ādīnava) 🔼(ca) 🚻①⨀(nissaraṇa) 🚻①⨀(yathābhūta) 🔼(viditvā)
For feelings | appearance | and | passing away | and | satisfaction | and | unsatisfactoriness | and | escape from | as it truly is | having perceived
… 🚹①⨀(anupādāvimutta) 🚹⓪⨂(bhikkhu) 🚹①⨀(tathāgata)
liberated through non-attachment | monks | Tathāgata
Having perceived the appearance and passing away of feelings, satisfaction and dissatisfaction, escape from feelings, as they truly are,
… the Tathāgata is liberated (through non-attachment).

te ca me evaṃ puṭṭhā āmā ti vadanti (Cf. D III 28,16 & D I 194,1)

idam āsanaṃ paññattaṃ (D III 39,22-23)

DN 9 5.6:
(Nisīdatu, bhante, bhagavā), idaṁ āsanaṁ paññattan”ti.
⏹🤟⨀(nisīdati) 🚹⓪⨀(bhavant) 🚹①⨀(bhagavant) 🚻①⨀(ima) 🚻①⨀(āsana) 🚻①⨀(paññatta) 🔼(ti)
Please sit down | bhante | Blessed One | this | chair | prepared
“(Please sit down, Bhante, o Blessed One), this chair has been prepared.”

ete manussā gehaṃ pavisanti (D I 83,7-8)

DN 2 96.1:
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
🔼(seyyathāpi) 🚹⓪⨀(mahārāja) 🚹②⨂(majjha) 🚹②⨂(siṅghāṭaka) 🚹①⨀(pāsāda)
Just like | o great king | middle of | crossroads | palace
🔼(tattha) 🚹①⨀(cakkhumant) 🚹①⨀(purisa) 🚹①⨀(ṭhita) ⏯🤟⨀(passati) 🚹②⨂(manussa) 🚻②⨀(geha) 🚹②⨂(pavisanta) 🔼(pi) 🔵▶️🤟⨂(nikkhamati) 🔼(pi) 🚺⑦⨀(rathikā) 🔼(pi) 🚺②⨀(vīthi) 🔵▶️🤟⨂(sañcarati) 🚹②⨂(majjha) 🚻②⨂(siṅghāṭaka) 🚹②⨂(nisinna) 🔼(pi)
In that place | who can see | person | stood still | will see | people | house | entering | too | exiting | too | at main road | too | path | wandering | middle of | crossroads | seated | too
🚹⑥⨀(ta) 🔼(evamassa) :
Of that | he would think thus :
🚹①⨂(eta) 🚹①⨂(manussa) 🚻②⨀(geha)
These | people | house | enter
🚹①⨂(eta) ▶️🤟⨂(nikkhamati)
These exit
🚹①⨂(eta) 🚺⑦⨀(rathikā) 🚺②⨀(vīthi) ▶️🤟⨂(sañcarati)
These | at main road | path | wander
🚹①⨂(eta) 🚹②⨂(majjha) 🚻②⨂(siṅghāṭaka) ①⨂(nisinna) 🔼(ti)
These | middle of | crossroads | seated | quote
(O great king, just like a palace in the middle of a crossroad. In that place, a person who is able to see, standing still, will see people entering a house, exiting, wandering along a path on the main road, seated in the middle of the crossroad. Of that, he would think thus): “These people enter a house, (exit, wander along a path on the main road, seated in the middle of the crossroad).”

niggahīto ‘si (D III 117,13-14)

DN 29 1.5:
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
🚻①⨀(adhiciṇṇa) 🤘③⨀(tvaṃ) 🚻①⨀(viparāvatta) 🚹①⨀(āropita) 🤘③⨀(tvaṃ) 🚹①⨀(vāda) 🚹①⨀(niggahita) 🤘①⨀(tvaṃ) ▶️🤘⨀(atthi) ⏹🤘⨀(carati) 🚹④⨀(vādappamokkha) ⏹🤘⨀(nibbeṭheti) 🔼(vā) 🔼(sace) ▶️🤘⨀(pahoti) 🔼(ti)
What one has prepared | by you | refuted | debunked | by you | statement | disproved | you | is , wandered | saving an argument , you must wriggle | or | if | you are able | quote
“(What has been prepared by you is refuted, statement by you is debunked), you are disproved, (you must wander around to save the argument, or wriggle, if you are able).”

kilanto ‘smi (D II 128,18)

dānaṃ detha (D II 357,15)

DN 23 33.14:
“sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.
🔼(sakkaccaṃ) 🚹①⨂(da) ⏹🤘⨂(deti) , 🚹③⨀(sahattha) … 🚻①⨀(cittīkata) … 🚻①⨀(anapaviddha) …
Respectfully | offering | you please give , with your own hand … thoughtfully … without throwing
Please give offering (respectfully, with your own hand, thoughtfully, without throwing).

Translate into Pali

They experience happiness (Cf. D I 75,7-8)
sukhaṃ paṭisaṃvedenti.
The doctrine has been declared by me (D II 154,6)
mayā dhammo paññatto.
The wanderer is (hoti) contented (Cf. D I 71,3)
paribbājako santuṭṭho hoti.
Death (is) misery (D II 305,3)
maraṇaṃ dukkhaṃ.
I have heard this (D I 128,29)
sutaṃ (kho pana) me taṃ.
I did the work (D III 257,1-2)
ahaṃ (kho) kammaṃ akāsiṃ.
He gives a donation (D III 258,10)
dānaṃ deti.
The body (is) tired (D III 255,16)
kāyo kilanto.

5 - Answers to Warder Lesson 8

Answers to A.K. Warder “Introduction to Pali” Lesson 8

Translate from Pali

dānena n’ atthi puññaṃ (D I 53,1)
🚻③⨀(dāna) ▶️🤟⨀(natthi) 🚻①⨀(puñña)
by giving | is not | merit
There is no merit by giving.

te ‘haṃ upasaṃkamitvā evaṃ vadāmi (D III 28,13-14)
🚹①⨂(ta) 👆①⨀(ahaṃ) 🔼(upasaṃkamitvā) 🔼(evaṃ) ▶️👆⨀(vadati)
they | I | having approached | thus | say
Having approached them, I say thus.

maṃ abhivādetvā pakkāmi (Cf. D I 222,18 and D I 85,33)
👆②⨀(ahaṃ) 🔼(abhivādetvā) ⏮🤟⨀(pakkāmi)
me | having bowed down to | he left
Having bowed down to me, (he) left.

disvā evaṃ avocumha (D III 39,33 - 40,1)
🔼(disvā) 🔼(evaṃ) ⏮👆⨂(avoca)
having seen | thus | we said
Having seen, (we) said thus.

diṭṭhā bho satta jīvasi (D III 73,18)
🔼(diṭṭhā) 🚹⓪⨀(bhavant) 🚹⓪⨀(satta) ▶️🤘⨀(jīvati)
thank heavens | honourable | being | you live
Thank heavens, honourable being, (you) live!

jayaṃ veraṃ pasavati (D III 183,17)
🚻①⨀(jaya) 🚻②⨀(vera) ▶️🤟⨀(pasavati)
winning | hatred | he produces
Winning, (he) produces hatred

brāhmaṇo brahmunā manteti (D II 237,4-5)
🚹①⨀(brāhmaṇa) 🚹③⨀(brahma) ▶️🤟⨀(manteti)
brahman | with Brahma | discusses
Brahman discusses with Brahma.

evaṃ bho ti (D I 236,20)
🔼(evaṃ) 🚹⓪⨀(bhavant) 🔼(ti)
yes | o Lord | quote
“Yes, Lord.”

handa vata bho gacchāma (D III 16,18)
🔼(handa) 🔼(vata) 🚹⓪⨀(bhavant) ▶️👆⨂(gacchati)
come on | certainly | sir | we go
Come on, sir, we are certainly going!

kālaṃ karonto avoca (D III 181,3)
🚹②⨀(kāla) 🚹①⨀(karonta) 🔵⏮🤟⨀(avoca)
time | making | he said
Making time (dying), (he) said …

rājā samāno idaṃ labhati (D III 146,24-25)
🚹①⨀(rāja) 🚹①⨀(samāna) 🚻①⨀(ima) ▶️🤟⨀(labhati)
king | being | this | he obtains
Being the king, (he) obtains this.

jhānaṃ jhāyati (D II 238,11)
🚻①⨀(jhāna) ▶️🤟⨀(jhāyati)
jhāna | he contemplates
He contemplates jhāna.

jīvitaṃ demi (D I 148,3)
🚻②⨀(jīvita) ▶️👆⨀(deti)
life | I give
(I) give life.

Translate into Pali

They enter by this gate (D II 83,16)
Te iminā dvārena pavisanti.

The king, having greeted the fortunate one, sat down (D I 50,33 - 51,1)
Rājā Bhagavantaṃ abhivādetvā nisīdi.

Having approached (and) greeted the fortunate one, they sat down (D II 84,16-17)
Upasaṇkamitvā Bhagavantaṃ abhivādetvā nisīdiṃsu.

Having approached them I ask these questions (D II 284,11-12)
Te ahaṃ upasaṇkamitvā ime pañhe pucchāmi.

Having dressed, taking a bowl I entered the village (Cf. D III 6,5-8)
Ahaṃ nivāsetvā pattaṃ ādāya gāmaṃ pāvisiṃ.

Gentlemen! do not say thus (D I 122,26)
Mā bhavanto evaṃ avacuttha.

The honourable Jotipāla went forth (D II 249,19-21)
Bhavaṃ Jotipālo pabbaji.

(As he is) going he sees (Cf. D III 126,18 & D III 257,13)
Gacchaṃ (or gacchanto) passati.

I do not take counsel with God (D II 237,10-12)
N’ahaṃ (or just na) brahmuṇā mantemi.

He entered the house (Cf. D II 85,3-4)
Agāraṃ (or gehaṃ) pāvisi.

He gives a drink (D III 258,18)
Pāṇaṃ deti

I do not get food (Cf. D III 255,30 - 256,1)
Ahaṃ bhojanaṃ (or annaṃ) na labhāmi

He sees the garment (D II 110,27-29)
Vatthaṃ passati.

He is (hoti) satisfied with the resting place (D III 225,12)
So senāsanena santuṭṭho hoti

Living beings experience unhappiness (D I 53,31-33)
Sattā (or bhūtā) dukkhaṃ paṭisaṃvedenti

The lay disciples come to the place (D II 84,16 & D II 87,2 & D II 198,29)
Upāsakā yena ṭhānaṃ (or padeso) ten’upasaṅkamanti. (or upāsakā padesaṃ/ṭhānaṃ āgacchanti).

6 - Answers to Warder Lesson 9

Answers to A.K. Warder “Introduction to Pali” Lesson 9

Translate from Pali

kāyā hāyanti (D II 221,13)
🚹①⨂(kāya) ▶️🤟⨂(hāyati)
bodies | decrease
The bodies decrease.

ayaṃ kho sā brāhmaṇa paññā (D I 124,33-34)
🚹①⨀(ima) 🔼(kho) 🚺①⨀(sa) 🚺①⨀(pañña)
this | indeed | that | wisdom
This is that wisdom indeed.

esā taṇhā pahīyati (D II 310,10-11)
🚺①⨀(eta) 🚺①⨀(taṇha) ▶️🤟⨀(pahīyati)
this | craving | is given up
This craving is given up.

bhojanaṃ dīyati (D II 354,16)
🚻①⨀(bhojana) ▶️🤟⨀(dīyati)
meal | is offered
Meal is offered.

saccaṃ bhante bhāsitā me esā vācā (affirmative reply to the preceding sentence) (D III 54,1)
🚻①⨀(sacca) 🚹⓪⨀(bhavant) 🚻①⨂(bhāsita) 👆③⨀(ahaṃ) 🚺①⨀(eta) 🚺①⨀(vāca)
it is true | Bhante | spoken | by me | this | speech
It is true, Bhante, this speech was spoken by me.

tā devatā maṃ etad avocuṃ (D II 51,24)
🚺①⨂(ta) 🚺①⨂(devatā) 👆②⨀(ahaṃ) 🚻①⨀(eta) ⏮🤟⨂(avoca)
those | deities | me | this | said
Those deities said this to me.

Sujātā nāma bhante upāsikā kālakatā (D II 92,2-3)
🚺①⨀(sujāta) 🔼(nāma) 🚹⓪⨀(bhavant) 🚺①⨀(upāsikā) 🚺①⨀(kālakata)
Sujāta | named | Bhante | female disciple | dead
Bhante, the female disciple named Sujāta is dead.

samaṇo Gotamo imaṃ parisaṃ āgacchati (Cf. D I 179,8 and D III 38,17-18)
🚹①⨀(samaṇa) 🚹①⨀(gotama) 🚺②⨀(ima) 🚺②⨀(parisā) ▶️🤟⨀(āgacchati)
ascetic | Gotama | this | assembly | comes to
The ascetic Gotama comes to this assembly.

Translate into Pali

Using the present passive in the present time sentences:

These phenomena are abandoned (Cf. D I 195,32)
Ime (or ete) dhammā pahīyanti.

Goats are killed (D II 352,27)
Ajā haññanti.

The priest is seen (Cf. D III 81,28-29)
Brāhmaṇo dissati.

Ignorance is given up (D II 215,26)
Avijjā pahīyati.

He is called an ascetic (D I 167,23)
Ayaṃ (or so) vuccati samaṇo.

This is called misery (D II 307,21)
Idaṃ vuccati dukkhaṃ.

Taking a garland they went to the hall (Cf. D II 265,9)
Mālaṃ ādāya yena sālā tena upasaṅkamiṃsu.

7 - Answers to Warder Lesson 10

Answers to A.K. Warder “Introduction to Pali” Lesson 10

Translate from Pali

na ciraṃ tathāgatassa parinibbānaṃ bhavissati (D II 114,29-30)
🔼(na) 🚹②⨀(cira) 🚹⑥⨀(tathāgata) 🚻①⨀(parinibbāna) ⏭🤟⨀(bhavati)
no | long | of tathāgata | final emancipation | will come
The final emancipation of the Tathāgata will not be long.

imassa jayo bhavissati (D I 10,5)
🚹⑥⨀(ima) 🚹①⨀(jaya) ⏭🤟⨀(bhavati)
of his | victory | there will be
Victory will be of his.

brāhmaṇā brahmuno puttā (D III 81,13)
🚹①⨂(brāhmaṇa) 🚹⑥⨀(brahma) 🚹①⨂(putta)
brahmans | of Brahma | children
Brahmans are children of Brahma.

dukkhass’ antaṃ karissanti (D I 54,21)
🚹②⨀(dukkhassanta) ⏭🤟⨂(karoti)
end of suffering | will make
There will make end of suffering.

āropito te vādo (D I 8,15)
🚹①⨀(āropita) 🤘②⨀(tvaṃ) 🚹①⨀(vāda)
refuted | your | argument
Your argument is refuted.

ayaṃ imassa bhāsitassa attho (D I 137,28)
🚹①⨀(ima) 🚹⑥⨀(ima) 🚻⑥⨀(bhāsita) 🚹①⨀(attha)
this | of this | of statement | meaning
This is the meaning of this statement.

mā me purato aṭṭhāsi (D II 139,4)
🔼(mā) 👆⑥⨀(ahaṃ) 🔼(purato) ⏮🤟⨀(aṭṭhāsi)
do not | of me | in front of | stood
Do not stand in front of me.

so maṃ pañhena, ahaṃ veyyākaraṇena sobhissāmi (D I 105,19-20)
🔼(somaṃ) 🚻③⨀(pañha) 👆①⨀(ahaṃ) 🚻③⨀(veyyākaraṇa) ⏭👆⨀(sobhati)
he this | by question | I | by answer | embellish
This person, by question, I, by answer embellish (clarify).

tassa ratanāni bhavanti (D II 16,16)
🚹⑥⨀(ta) 🚻①⨂(ratana) ▶️🤟⨂(bhavati)
of his | jewel | are
The jewels are of his.

Translate into Pali

These people will have sons (D III 71,14-15)
Imesaṃ manussānaṃ puttā bhavissanti.

I am his slave (D I 60,14)
Ahaṃ assa (or tassa) dāso amhi (or asmi).

There will be danger (D I 69,4)
Bhayaṃ bhavissati.

He will teach the doctrine (D III 76,13)
So dhammaṃ desessati (or desissati).

I will be an ascetic (D III 95,24)
Samaṇo bhavissāmi.

The priest has a son (D II 231,11-12)
Brāhmaṇassa putto hoti.

They wrap the king’s body in a garment (instrumental) (D II 141,32-33)
Rañño sarīraṃ vatthena veṭhenti.

This is the pagoda of that fortunate one (D II 142, 19-20)
Ayaṃ (or eso) tassa Bhagavato thūpo.

We deserve a share of the relics of the fortunate one (D II 164, 34 - 165,1)
Mayaṃ Bhagavato sarīrānaṃ bhāgaṃ arahāma.

8 - Answers to Warder Lesson 11

Answers to A.K. Warder “Introduction to Pali” Lesson 11

Translate from Pali

na kho ahaṃ āvuso addasaṃ (D II 130,21)
🔼(na kho) 👆①⨀(ahaṃ) 🔼(āvuso) ⏮👆⨀(addasa)
no | indeed | I | friend | saw
Indeed, friend, I did not see.

ayaṃ tathāgatassa pacchimā vācā (D II 156,3)
🚹①⨀(ima) 🚹⑥⨀(tathāgata) 🚹①⨂(pacchima) 🚹①⨂(vāca)
these | of Tathāgata | final | words
These are the final words of the Tathāgata.

pāmujjaṃ bhavissati, sukho ca vihāro (D I 196,10-12)
🚻①⨀(pāmujja) ⏭🤟⨀(bhavati) 🚹①⨀(sukha) 🔼(ca) 🚹①⨀(vihāra)
joy | there will be | comfortable | and | way of life
There will be joy, and comfortable way of life.

addasā kho bhagavā tā devatāyo (D II 87,11-12)
↩️🤟⨀(addasā) 🔼(kho) 🚹①⨀(bhagavant) 🚺①⨂(ta) 🚺①⨂(devatā)
saw | indeed | Blessed One | those | deities
The Blessed One indeed saw those deities.

sassato loko (D I 187,22)
🚹①⨀(sassata) 🚹①⨀(loka)
eternal | universe
The universe is eternal.

so gacchati dakkhiṇaṃ disaṃ (D I 222,27-28)
🚹①⨀(ta) ▶️🤟⨀(gacchati) 🚹②⨀(dakkhiṇa) 🚹②⨀(disa)
it | goes | southern | direction
It goes to the southern direction.

ahaṃ kho maggaṃ agamāsiṃ (D III 255,24)
👆①⨀(ahaṃ) 🔼(kho) 🚹②⨀(magga) ⏮👆⨀(agamāsi)
I | indeed | road | travelled
Indeed, I travelled (along the) road.

kalyānaṃ vuccati brāhmaṇa (D I 110,34)
🚻④⨂(kalya) ▶️🤟⨀(vuccati) 🚹⓪⨀(brāhmaṇa)
for proper | is said | O brahman
O Brahman, properly said.

atha kho rājā Mahāsudassano vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri (D II 172,19-22)
🔼(atha kho) 🚹①⨀(rāja) 🚹①⨀(mahāsudassana) 🚹③⨀(vāma) 🚹③⨀(hattha) 🚹②⨀(bhiṅkāra) 🔼(gahetvā) 🚹③⨀(dakkhiṇa) 🚹③⨀(hattha) 🚻②⨀(cakkaratana) ⏮🤟⨀(abbhukkiri)
after that | King | Mahāsudassana | with left | with hand | water jar | having taken | with right | with hand | jewelled wheel | sprinkled over
After that King Mahāsudassana, having taken water jar with left hand, sprinkled over jewelled wheel with right hand.

idaṃ kusalaṃ (D II 222,27)
🚻①⨀(ima) 🚻①⨀(kusala)
this | wholesome
This is wholesome.

ayaṃ Jambudīpo iddho c’eva bhavissati phīto ca (D III 75,8-9)
🚹①⨀(ima) 🚹①⨀(jambudīpa) 🚹①⨀(iddha) 🔼(ceva) ⏭🤟⨀(bhavati) 🚹①⨀(phīta)
this | India | as well as | will become | successful
This India is wealthy as well as will become successful.

so tato cuto idhūpapanno (D I 81,23)
🚹①⨀(ta) 🚹⑤⨀(ta) 🚹①⨀(cuta) 🔼(idhūpapanno)
he | from there | passed away | reborn here
He passed away from there, and was reborn here.

addasā paribbājako bhagavantaṃ āgacchantaṃ (D I 179,5-6)
↩️🤟⨀(addasā) 🚹①⨀(paribbājaka) 🚹②⨀(bhagavant) 🚹②⨀(āgacchanta)
saw | wandering ascetic | Blessed One | coming
The wandering ascetic saw the Blessed One coming.

saññā uppajjanti pi nirujjhanti pi (D I 180,3)
🚹①⨂(sañña) ▶️🤟⨂(uppajjati) 🔼(pi) ▶️🤟⨂(nirujjhati) 🔼(pi)
perceptions | arise | too | cease | too
Perceptions arise and cease.

bhagavato ābādho uppajji (D II 127,34-35)
🚹④⨀(bhagavant) 🚹①⨀(ābādha) ⏮🤟⨀(uppajji)
for Blessed One | disease | arose
Disease arose for Blessed One.

saṃvaraṃ āpajjati (D I 85,26)
🚹②⨀(saṃvara) ▶️🤟⨀(āpajjati)
restraint | he becomes
He becomes restrained.

imaṃ mayaṃ addasāma idha upapannaṃ (D I 18,17-18)
🚻①⨀(ima) 👆①⨂(ahaṃ) ⏮👆⨂(addasa) 🔼(idha) 🚻①⨀(upapanna)
this | we | saw | here | appeared
We saw this appearing here.

Translate into Pali

The universe is infinite (D I 188,1-2)
Ananto (or anantavā) loko.

This is not easy (use the neuter: impersonal statement) (D I 63,3-4)
Na idaṃ sukaraṃ.

I followed the road (D III 255,24)
Ahaṃ maggaṃ agamāsiṃ (or paṭipajjiṃ).

The king saw the boy (D II 16,3-4)
Addasā rājā kumāraṃ.

The city was prosperous (Cf. D II 146,29 and D I 211,7)
Nagaraṃ phītaṃ ahosi.

He (is) fixed, permanent, eternal (four words, order as here) (D I 18,35)
So dhuvo nicco sassato.

We saw the fortunate one (D III 39,32)
Addasāma Bhagavantaṃ.

The speech (is) agreeable (D III 173,13-14)
Vācā kantā (or bhāsitaṃ kantaṃ).

My life (was) given by him (he spared my life), his life (was) given by me (I spared his life) (Cf. D I 148,3)
Tena ca me jīvitaṃ dinnaṃ, mayā ca tassa jīvitaṃ dinnaṃ.

See! Ananda - They (are) past, ended, changed (D II 198,18-19)
Passa, Ānanda, te atītā niruddhā vipariṇatā.

He has much gold (Cf. D II 351,11 and D III 163,5-6)
Tassa pahūtaṃ suvaṇṇaṃ hoti.

9 - Answers to Warder Lesson 12

Answers to A.K. Warder “Introduction to Pali” Lesson 12

Passage for reading

Pāyāsisutta DN 23 PTS 2.316–2.358 19.3-19.9 (D II 337,9-23):

bhūtapubbaṃ aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. so yen’ aññataro gāmo ten’ upasaṃkami. upasaṃkamitvā saṅkhaṃ upaḷāsitvā saṅkhaṃ nikkhipitvā nisīdi. atha kho tesaṃ paccantajānaṃ manussānaṃ etad ahosi: kissa nu kho eso saddo evaṃ rajanīyo evaṃ kamanīyo evaṃ madanīyo ti. sannipatitvā taṃ saṅkhadhamaṃ etad avocuṃ: ambho kissa nu kho eso saddo evaṃ rajanīyo evaṃ kamanīyo evaṃ madanīyo ti. eso kho bho saṅkho nāma yass’ eso saddo evaṃ rajanīyo evaṃ kamanīyo evaṃ madanīyo ti.

bhūtapubbaṃ aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi.
⏏️(bhūtapubbaṃ) 🚹①⨀(aññatara) 🚹①⨀(saṅkhadhama) 🚹②⨀(saṅkha) 🔼(ādāya) 🚹②⨀(paccantima) 🚹②⨀(janapada) ⏮🤟⨀(agamāsi)
once upon a time | a certain | conchblower | conch shell | taking | frontier | country | travelled
Once upon a time, a certain conchblower, taking a conch shell, travelled to a frontier country.

upasaṃkamitvā saṅkhaṃ upaḷāsitvā saṅkhaṃ nikkhipitvā nisīdi.
🔼(upasaṃkamitvā) 🚹②⨀(saṅkha) 🔼(upaḷāsitvā) 🚹②⨀(saṅkha) 🔼(nikkhipitvā) ⏮🤟⨀(nisīdi)
having approached | conch shell | having played | conch shell | having placed down | sat down
Having approached, and played the conch shell, and placed down the conch shell, he sat down.

Translate from Pali

imassa ko attho (D III 285,7)
🚹⑥⨀(ima) 🚹①⨀(ka) 🚹①⨀(attha)
of this | what | meaning
What is the meaning of this?

mayaṃ yaṃ icchissāma taṃ karissāma (D II 162,32)
👆①⨂(ahaṃ) 🚻①⨀(ya) ⏭👆⨂(icchati) 🚻①⨀(ta) ⏭👆⨂(karoti)
we | what | will desire | that| we will do
“What we will desire, that we will do.”

taṃ kiṃ maññanti bhonto devā (D II 216,7)
🚻①⨀(ta) 🚻①⨀(ka) ▶️🤟⨂(maññati) 🚹①⨂(bhavant) 🚹①⨂(deva)
that | what | think | honourable | Lords
What do the honourable Lords think about that?

n’ atthi paro loko (D I 55,17)
▶️🤟⨀(natthi) 🚹①⨀(para) 🚹①⨀(loka)
is not | another | world
(There) is not another world.

ko ‘si tvaṃ āvuso (D II 356,17)
🔼(kosi) 🤘②⨀(tvaṃ) 🔼(āvuso)
who are you | you | friend
Who are you, friend?

kiṃ kusalaṃ kiṃ akusalaṃ (D III 61,14-15)
🚻①⨀(ka) 🚻①⨀(kusala) 🚻①⨀(ka) 🚻①⨀(akusala)
what | skillful | what | unskillful
What is skillful, what is unskillful?

ke tumhe (D III 84,16)
🚹①⨀(ka) 🤘①⨂(tvaṃ)
where | you
Where are you all?

rājā samāno kiṃ labhati (D III 146,23)
🚹①⨀(rāja) 🚹①⨀(samāna) 🚻②⨀(ka) ▶️🤟⨀(labhati)
king | being | what | gets
Being the king, what does he get?

puccha mahārāja yad ākaṅkhasi (D I 51,6)
⏹🤘⨀(pucchati) 🚹⓪⨀(mahārāja) 🚻①⨀(ya) ▶️🤘⨀(ākaṅkhati)
may you ask | Mahārāja | whatever | you desire
O Mahārāja, may you ask whatever you desire.

karoti te bhagavā okāsaṃ (D II 150,19-20)
▶️🤟⨀(karoti) 🤘④⨀(tvaṃ)) 🚹①⨀(bhagavant) 🚹②⨀(okāsa)
he makes | for you | Blessed One | opportunity
The Blessed One makes opportunity for you.

Translate into Pali

He gave to me (D III 258,11)
Adāsi me.

Prince Udāyibhadda (is) dear to me (D I 50,29)
Piyo me Udāyibhaddo kumāro.

The fortunate one, taking a bowl, entered the village for alms (Cf. D I 178,7-8)
Bhagavā pattaṃ ādāya gāmaṃ piṇḍāya pāvisi.

He teaches the doctrine for “extinction” (D III 55,1-2)
So nibbānāya (or parinibbānāya) dhammaṃ deseti.

He eats what he likes (D III 43,28-30)
Yaṃ (assa) khamati taṃ khādati (or paribhuñjati).

Then (atha) the gate by which the fortunate one left was named Gotama Gate (D II 89,10-11)
Atha kho Bhagavā yena dvārena nikkhami, taṃ Gotama-dvāraṃ nāma ahosi.

What do you think, then, great king? (D I 60,6)
Taṃ kiṃ maññasi mahārāja?

We have come here to see the honourable Gotama (D I 89,22-23)
Mayaṃ bhavantaṃ Gotamaṃ dassanāya idha upasaṅkantā.

Did you hear a noise, sir? I didn’t hear a noise, sir! (D II 130,22-23)
Kiṃ bhante saddaṃ assosī ti? Na ahaṃ āvuso saddaṃ assosin-ti.

We do not see his soul leaving (D II 333,9)
N’ (ev’) assa mayaṃ jīvaṃ nikkhamantaṃ passāma

10 - Answers to Warder Lesson 13

Answers to A.K. Warder “Introduction to Pali” Lesson 13

Passage for reading

Pāyāsisutta DN 23 PTS 2.316–2.358 19.10-19.18 (D II 337,23 - 338,9):

te taṃ saṅkhaṃ uttānaṃ nipātesuṃ: vadehi bho saṅkha, vadehi bho saṅkhā ti. n’eva so saṅkho saddaṃ akāsi. te taṃ saṅkhaṃ passena nipātesuṃ … uddhaṃ ṭhapesuṃ … daṇḍena ākoṭesuṃ … sandhuniṃsu: vadehi bho saṅkha, vadehi bho saṅkhā ti. n’eva so saṅkho saddaṃ akāsi. atha kho tassa saṅkhadhamassa etad ahosi: yāva bālā. ime paccantajā manussā. kathaṃ hi nāma ayoniso saṅkhasaddaṃ gavesissantī ti. tesam pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upaḷāsitvā saṅkhaṃ ādāya pakkāmi.

te taṃ saṅkhaṃ uttānaṃ nipātesuṃ:
🚹①⨂(ta) 🚹②⨀(ta) 🚹②⨀(saṅkha) 🚹②⨀(uttāna) ⏮🤟⨂(nipātesi)
they | that | conch shell | lying on it’s back | placed down
They placed down that conch shell lying on it’s back.

n’eva so saṅkho saddaṃ akāsi.
🔼(neva) 🚹①⨀(ta) 🚹①⨀(saṅkha) 🚹②⨀(sadda) ⏮🤟⨀(akāsi)
not even | that | conch | sound | made
That conch did not even make any sound.

te taṃ saṅkhaṃ passena nipātesuṃ … uddhaṃ ṭhapesuṃ … daṇḍena ākoṭesuṃ … sandhuniṃsu:
🚹①⨂(ta) 🚹②⨀(ta) 🚹②⨀(saṅkha) 🚻③⨀(passa) ⏮🤟⨂(nipātesi) … 🚹②⨀(uddha) ⏮🤟⨂(ṭhapesi) … 🚹③⨀(daṇḍa) ⏮🤟⨂(ākoṭesi) … ⏮🤟⨂(sandhuni)
they | that | conch shell | side | placed down … upright | placed … with stick | tapped … shook together
they lied down the conch on its side … placed upright … tapped with stick … shook [it].

n’eva so saṅkho saddaṃ akāsi.
🔼(neva) 🚹①⨀(ta) 🚹①⨀(saṅkha) 🚹②⨀(sadda) ⏮🤟⨀(akāsi)
not even | that | conch | sound | made
That conch did not even make any sound.

atha kho tassa saṅkhadhamassa etad ahosi:
🔼(atha kho) 🚹④⨀(ta) 🚹④⨀(saṅkhadhama) 🔼(etadahosi) :
after that | for that | for conchblower | this thought occured
after that this thought occured for the conch blower:

yāva bālā ime paccantajā manussā.
🔼(yāva) 🚹①⨂(bāla) 🚹①⨂(ima) 🔼(paccantajā) 🚹①⨂(manussa)
how | foolish | these | from the frontier | people
“How foolish are these people from the frontier!”

tesam pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upaḷāsitvā saṅkhaṃ ādāya pakkāmi.
🚹⑥⨂(ta) 🚹⑥⨂(pekkhamāna) 🚹②⨀(saṅkha) 🔼(gahetvā) 🔼(tikkhattuṃ) 🚹②⨀(saṅkha) 🔼(upaḷāsitvā) 🚹②⨀(saṅkha) 🔼(ādāya) ⏮🤟⨀(pakkāmi)
of that | of observing | conch shell | having taken | three times | conch shell | having made the sound,
While observing that, having taken the conch shell, having made a sound three times, he left, holding the conch shell.

Translate from Pali

brāhmaṇo mante vācesi (D II 236,19-21)
🚹①⨀(brāhmaṇa) 🚹②⨂(manta) ⏮🤟⨀(vācesi)
brahman | sacred hymns | recited
The brahman recited the sacred hymns.

so taṃ cittaṃ bhāveti (D III 259,10-11)
🚹①⨀(ta) 🚹②⨀(ta) 🚹②⨀(citta) ▶️🤟⨀(bhāveti)
he | that | mind | cultivates
He cultivates the mind.

na taṃ (2nd. person) deva paccatthikānaṃ demi (D I 50,9)
🔼(na) 🤘②⨀(tvaṃ) 🚹⓪⨀(deva) 🚹④⨂(paccatthika) ▶️👆⨀(deti)
no | you | o Lord | for hostile | must give
i am not giving you up to the enemy, Your Highness

ayaṃ dukkhasamudayo (D I 84,1)
🚹①⨀(ima) 🚹①⨀(dukkhasamudaya)
this | arising of suffering
This is the arising of suffering.

rājā kumārassa (dative) pāsāde kārāpesi (D II 21,6-7)
🚹①⨀(rāja) | 🚹④⨀(kumāra) 🚹②⨂(pāsāda) ▶️🤘⨀(kārāpeti)
king | for boy | palace | caused to make
The king caused palaces to be built for son.

so iminā ca ariyena sīlakkhandhena samannāgato iminā ariyena indriyasaṃvarena samannāgato … vivittaṃ senāsanaṃ bhajati: araññaṃ rukkhamūlaṃ, pabbataṃ, … abbhokāsaṃ palālapuñjaṃ (D I 71,12-17)
🚹①⨀(ta) 🚹③⨀(ima) 🔼(ca) 🚹③⨀(ariya) 🚹③⨀(sīlakkhandha) 🚹①⨀(samannāgata) 🚹③⨀(ima) 🚹③⨀(ariya) 🚹③⨀(indriyasaṃvara) … 🚺②⨀(vivittā) 🚻②⨀(senāsana) ▶️🤟⨀(bhajati) : 🚻②⨀(arañña) 🚻②⨀(rukkhamūla) 🚻②⨀(pabbata) … 🚹②⨀(abbhokāsa) 🚹②⨀(palālapuñja)
he | by this | and | by noble | by virtuous conduct | endowed with | by noble | by sense restraint | endowed with … seclusion | housing | retires to : forest | base of a tree | mountain … open air | heap of straw
And he, endowed by this noble virtuous conduct, endowed by noble sense restraint … he retires to a secluded dwelling: forest, tree root, mountain …. open air, heap of straw.

idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ (D II 140,25-26)
🔼(idha) 🚹③⨀(tathāgata) 🚻①⨀(anuttara) 🚻①⨀(dhammacakka) 🚻①⨀(pavattita)
here | by the Tathāgata | highest | Dhamma teaching | set out
Here has been set out the highest dhamma teaching by the Tathāgata.

idaṃ paṇītaṃ (D II 223,2)
🚻①⨀(ima) 🚻①⨀(paṇīta)
this | excellent
This is excellent.

ye mālaṃ āropessanti, tesaṃ taṃ bhavissati sukhāya (D II 161,28-30)
🚹①⨂(ya) 🚺②⨀(mālā) ⏭🤟⨂(āropeti) , 🚹④⨂(ta) 🚻①⨀(ta) ⏭🤟⨀(bhavati) 🚹④⨀(sukha)
whoever | garland | place on top of , for them | that | will be | for happiness
Whoever will place a garland on top, that will be for their happiness.

Translate into Pali

This is the cessation-of-unhappiness. (D I 84,2)
ayaṃ dukkhanirodho

(It is) now the time-for-extinction of the fortunate one. (D II 112,27)
parinibbānakālo dāni bhagavato

Cunda the son-of-a-smith, having had delicious dishes prepared, had the time announced to the fortunate one: “(it is) time, sir, the meal (is) ready” (D II 127,3-6)
cundo kammāraputto paṇītaṃ khādaniyaṃ patiyādāpetvā Bhagavato kālaṃ ārocāpesi: ‘Kālo bhante niññhitaṃ bhattan-ti

The lion, king-of-the-beasts, went out. (D III 23,26-31)
sīho migarājā pakkami

There are (atthi: the singular verb may be used for the plural also in this sense) other profound, delightful, doctrines which the “thus-gone” makes known. (D I 12,19-22)
atthi aññe dhammā gambhīrā paṇītā, ye Tathāgato pavedeti

He develops that thought. (D III 259,10-11)
so taṃ cittaṃ bhāveti

The king, having had the priests invited, said this: “let the priests see the boy”. (D II 16,4-6)
rājā brāhmaṇe āmantāpetvā etad avoca: ‘‘passantu brāhmaṇā kumāran‘‘-ti

The king, having made the boy sit down, instructs (him). (D II 20,19 - 21,1)
rājā kumāraṃ nisīdāpetvā anusāsati

The priest had a new house built to the east (instrumental or accusative) of the city. (D II 239,18-19)
Brāhmaṇo puratthimena (or puratthimaṃ) nagarassa navaṃ agāraṃ kārāpesi

Recite the prayers! (plural) (D II 238,32)
mante vācetha

I set free the goats. (D I 147,37 - 148,3)
ahaṃ aje muñcāpemi

11 - Answers to Warder Lesson 14

Answers to A.K. Warder “Introduction to Pali” Lesson 14

Reading Passage

Pāyāsisutta DN 23 PTS 2.316–2.358 29.3-29.9 (D II 349,25 - 350,7)

bhūtapubbaṃ aññataro janapado vuṭṭhāsi. atha kho sahāyako sahāyakaṃ āmantesi: āyāma samma. yena so janapado ten’ upasaṅkamissāma. app eva nām’ ettha kiñ ci dhanaṃ adhigaccheyyāmā ti. evaṃ sammā ti kho sahāyako sahāyakassa paccassosi. te yena so janapado yen’ aññataraṃ gāmapaṭṭaṃ ten’ upasaṃkamiṃsu. tatth’ addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ. disvā sahāyako sahāyakaṃ āmantesi: idaṃ kho samma pahūtaṃ sāṇaṃ chaḍḍitaṃ. tena hi samma tvañ1 ca sāṇabhāraṃ bandha, ahañ ca sāṇabhāraṃ bandhissāmi. ubho sāṇabhāraṃ ādāya gamissāmā ti. evaṃ sammā ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhi.

bhūtapubbaṃ aññataro janapado vuṭṭhāsi.
⏏️(bhūtapubbaṃ) 🚹①⨀(aññatara) 🚹①⨀(janapada) ⏮🤟⨀(vuṭṭhāsi)
once upon a time / a certain country / arose.
Once upon a time, a certain country arose.

atha kho sahāyako sahāyakaṃ āmantesi: āyāma samma.
⏏️(atha kho) 🚹①⨀(sahāyaka) 🚹②⨀(sahāyaka) ⏮🤟⨀(āmantesi): ⏹👆⨂(āyāti) ⏏️(samma).
then / friend / friend / discussed / let us go! / mate
Then friend discussed with friend: “let’s go, mate”

yena so janapado ten’ upasaṅkamissāma.
🔼(yena) 🚹①⨀(ta) 🚹①⨀(janapada) 🔼(tena) ⏭👆⨂(upasaṅkamati)
by where | that | country | by there | will go
“We should go to that country.”

app eva nām’ ettha kiñ ci dhanaṃ adhigaccheyyāmā ti.
🔼(appeva) 🔼(nām’ ettha) 🔼(kiñci) 🚻①⨀(dhana) ⏯👆⨂(adhigacchati) 🔼(ti)
perhaps / well, only, still, indeed / certainly / in this place, here / anything / wealth / will acquire / quote
“Perhaps here we will acquire wealth.”

evaṃ sammā ti kho sahāyako sahāyakassa paccassosi.
🔼(evaṃ) 🔼(sammā) 🔼(ti kho) 🚹①⨀(sahāyaka) 🚹④⨀(sahāyaka) ⏮🤟⨀(paccassosi)
thus / mate / indeed / friend / for friend / agreed
“Yeah mate”, friend agreed with friend

tatth’ addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ. 🔼(tattha) ⏮🤟⨂(addasa) 🚻①⨀(pahūta) 🚻①⨀(sāṇa) 🚻①⨀(chaḍḍita) in that place | they saw | considerable | hemp | discarded In that place they saw considerable hemp discarded.

disvā sahāyako sahāyakaṃ āmantesi: idaṃ kho samma pahūtaṃ sāṇaṃ chaḍḍitaṃ.
🔼(disvā) 🚹①⨀(sahāyaka) 🚹②⨀(sahāyaka) ⏮🤟⨀(āmantesi): 🔼(idaṃ) 🔼(kho) 🔼(samma) 🚻①⨀(pahūta) 🚻①⨀(sāṇa) 🚻①⨀(chaḍḍita)
having seen / friend / friend / discussed : here / indeed / mate / considerable / hemp / discarded
Having seen, friend discussed with friend: “This is indeed, mate, considerable hemp discarded.”

tena hi samma tvañ ca sāṇabhāraṃ bandha, ahañ ca sāṇabhāraṃ bandhissāmi. 🔼(tenahi) 🔼(samma) 🔼(tvañca) 🚹②⨀(sāṇabhāra) ⏹🤘⨀(bandhati) 🔼(ahañca) 🚹②⨀(sāṇabhāra) ⏭👆⨀(bandhati) therefore / mate / and you / load of hemp / you must bind / and I / load of hemp / I will bind “Therefore, mate, you must bind a load of hemp, and I will bind a load of hemp.”

ubho sāṇabhāraṃ ādāya gamissāmā ti. ⨁①⨀(ubha) 🚹②⨀(sāṇabhāra) 🔼(ādāya) ⏭👆⨂(gamissati) 🔼(ti) both | load of hemp | having taken | will go | quote “Both having taken a load of hemp, we will go.”

Translate from Pali

puccheyyām’ ahaṃ bhante kañ cid eva desaṃ (D I 51,3-4)
⏯👆⨂(pucchati) 👆①⨀(ahaṃ) 🚹⓪⨀(bhavant) 🔼(kañcideva) 🚹②⨀(desa)
I will ask | I | Bhante | something | point
I will ask, Bhante, some point.

devā tamhā kāyā cavanti (D I 20,19)
🚹①⨂(deva) 🚹⑤⨀(ta) 🚹⑤⨀(kāya) ▶️🤟⨂(cavati)
gods | from that | from group | falls away from
Gods fall away from that group (of beings).

upādānapaccayā bhavo (D II 56,5)
🔼(upādānapaccayā) 🚹①⨀(bhava)
due to clinging | existence
Existence is due to clinging.

yan nūma mayaṃ kusalaṃ kareyyāma (D III 73,21)
🔼(yannūnāhaṃ) 🚹②⨀(kusala) ⏯👆⨂(karoti)
what if I were to | good | will do
What if I were to do good.

na hi bhagavā evaṃ vadeyya (D III 249,10)
🔼(nahi) 🚹①⨀(bhagavant) 🔼(evaṃ) ⏯🤟⨀(vadati)
certainly not | Blessed One | thus | will say
The Blessed One will certainly not say thus.

na dān’ ime imamhā ābādhā vuṭṭhahissanti (D II 320,11-12)
🔼(na) 🔼(dānime) 🚹⑤⨀(ima) 🚹⑤⨀(ābādha) ⏭🤟⨂(vuṭṭhahati)
no | now these | from this | from disease | will come out of
Now these (people) will not come out from this disease.

te kālena kālaṃ upasaṃkamitvā paripuccheyyāsi ( = “should”: exhortation) (D III 61,13-14)
🚹②⨂(ta) (kālena kālaṃ) 🔼(upasaṃkamitvā) ⏯🤘⨀(paripucchati)
them | from time to time | having approached | you should ask
Having approached them from time to time, you should ask (for advice).

tassa evam assa: ahaṃ kho pubbe dāso ahosiṃ. so ‘mhi etarahi tamhā dāsavyā mutto (D I 72,26-28)
🚹⑥⨀(ta) 🔼(evamassa) 👆①⨀(ahaṃ) 🔼(kho) 🚹②⨂(pubba) 🚹①⨀(dāsa) ⏮👆⨀(ahosi) . 🔼(somhi) 🔼(etarahi) 🚹⑤⨀(ta) 🔼(dāsavyā) 🚹①⨀(mutta)
of that | he would think thus : I | indeed | before | slave | I was. now I am | at present | from that | released from
The thought might occur to him: before I was a slave, now I am released from that slavery.

yattha pan’ āvuso sabbaso vedayitaṃ n’ atthi, api nu kho tattha “asmī” ti siyā (D II 67,19-20)
🔼(yattha) 🔼(panāvuso) 🔼(sabbaso) 🚻①⨀(vedayita) ▶️🤟⨀(natthi) , 🔼(apinu kho) 🔼(tattha) ▶️👆⨀(atthi) 🔼(ti) ⏯🤟⨀(siyā)
whatever | and friend | completely | experience | there isn’t , what? | indeed | in that case | “there exist” | quote | there may be
And friend, whatever isn’t completely experienced, perhaps in that case there may be “there exists”?

khīṇā me āsavā (D III 283,21)
🚹①⨂(khīṇa) 👆③⨀(ahaṃ) 🚹①⨂(āsava)
exhausted | by me | effluent
Effluents were exhausted by me.

na maṃ ko ci āsanena pi nimantesi (D I 91,18-19)
🔼(na) 👆②⨀(ahaṃ) 🔼(koci) 🚻③⨀(āsana) 🔼(pi) ⏮🤟⨀(nimantesi)
not / me / anyone / by chair / too / invited
No one invited me by chair (offered a seat).

āyantu bhonto (D II 233,4)
⏹🤟⨂(āyāti) 🚹①⨂(bhavant)
they may approach | Venerables
Venerables, may you approach.

Translate into Pali

I got up from my seat and left (D I 53,10-14)
(Ahaṃ) uṭṭhāy’āsanā pakkāmiṃ

If the philosopher Gotama should come to this assembly we will ask (optative) him this question (D III 40,1-2)
Sace samaṇo Gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ (him) pañhaṃ puccheyyāma

What should we do? (D III 73,22)
Kiṃ kareyyāma

I should do meritorious actions (D I 60,16-17)
Ahaṃ puññāni kareyyaṃ

Sensation is caused by (“from the condition of”) contact (D II 56,17)
Phassapaccayā vedanā

You should explain it as it pleases you (te; both verbs optative) (D I 60,4-5)
Yathā te khameyya, (tathā) taṃ (it) vyākareyyāsi

We would invite him to sit down (D I 60,35 - 61,2)
Mayaṃ naṃ āsanena nimanteyyāma

There will be an eclipse of the moon (D I 10,13)
Candaggāho bhavissati

There is nothing here (D II 331,1)
N’atthi ettha kiñci

The priests would banish the priest from the city (D I 98,9-12)
Brāhmaṇā brāhmaṇaṃ nagarā pabbājeyyuṃ

12 - Answers to Warder Lesson 15

Answers to A.K. Warder “Introduction to Pali” Lesson 15

Reading Passage

Pāyāsisutta DN 23 PTS 2.316–2.358 29.9-29.14 (D II 349,25 - 350,7)

te ubho sāṇabhāraṃ ādāya yen’ aññataraṃ gāmapadaṃ ten’ upasaṃkamiṃsu. tatth’ addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. disvā sahāyako sahāyakaṃ āmantesi: yassa kho samma atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. tena hi samma tvañ ca sāṇabhāraṃ chaḍḍehi, ahañ ca sāṇabhāraṃ chaḍḍessāmi. ubho sāṇasuttabhāraṃ ādāya gamissāmā ti. ayaṃ kho me samma sāṇabhāro dūrābhato ca susannaddho ca. alam1 me; tvaṃ pajānāhī ti. atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.

tatth’ addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ.
🔼(tattha) ⏮🤟⨂(addasa) 🚻①⨀(pahūta) 🚻①⨀(sāṇasutta) 🚻①⨀(chaḍḍita)
in that place | they saw | considerable | hemp thread | discarded
In that place they saw considerable hemp thread discarded.

disvā sahāyako sahāyakaṃ āmantesi: yassa kho samma atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ.
🔼(disvā) 🚹①⨀(sahāyaka) 🚹②⨀(sahāyaka) ⏮🤟⨀(āmantesi): 🚹④⨀(ya) 🔼(kho) 🔼(samma) 🚹④⨀(attha) ⏯👆⨂(icchati) 🚹②⨀(sāṇa) , 🔼(idaṃ) 🚻①⨀(pahūta) 🚻①⨀(sāṇasutta) 🚻①⨀(chaḍḍita)
having seen | friend | friend | discussed : for whatever | indeed | friend | for purpose | we will desire | hemp , here | considerable | hemp thread | discarded
Having seen, friend discussed to friend: “Mate, for whatever purpose we will wish for hemp, here is considerable hemp thread discarded.”

tena hi samma tvañ ca sāṇabhāraṃ chaḍḍehi, ahañ ca sāṇabhāraṃ chaḍḍessāmi.
🔼(tenahi) 🔼(samma) 🔼(tvañca) 🚹②⨀(sāṇabhāra) ⏹🤘⨀(chaḍḍeti) 🔼(ahañca) 🚹②⨀(sāṇabhāra) ⏭👆⨀(chaḍḍeti)
therefore / mate / and you / load of hemp / you must dischard / and I / load of hemp / I will discard
“Therefore, mate, you must discard (your) load of hemp, and I will discard (my) load of hemp.”

ubho sāṇasuttabhāraṃ ādāya gamissāmā ti.
⨁①⨀(ubha) 🚹②⨀(sāṇasuttabhāra) 🔼(ādāya) ⏭👆⨂(gamissati) 🔼(ti)
both | load of hemp thread | having taken | will go | quote
“Both having taken a load of hemp thread, we will go.”

alam me; tvaṃ pajānāhī ti.
🔼(alaṃ) 👆④⨀(ahaṃ) ; 🤘①⨀(tvaṃ) ⏹🤘⨀(pajānāti) 🔼(quote)
that’s enough | for me ; you | must understand | quote
“That’s enough for me, you must understand.”

atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.
🔼(atha kho) 🚹①⨀(ta) 🚹①⨀(sahāyaka) 🚹②⨀(sāṇabhāra) 🔼(chaḍḍetvā) 🚹②⨀(sāṇasuttabhāra) ⏮🤟⨀(ādiyi)
after that | that | friend | load of hemp | having discarded | load of hemp thread | took
After that, that friend. having discarded (his) load of hemp. took a load of hemp thread.

Translate from Pali

tena hi brāhmaṇa suṇāhi (D I 124,19)
🔼(tena hi) 🚹⓪⨀(brāhmaṇa) ⏹🤘⨀(suṇāti)
therefore | o Brahman | you must listen
Therefore, o Brahman, you must listen!

na tvaṃ imaṃ dhammavinayaṃ ājānāsi. ahaṃ imaṃ dhammavinayaṃ ājānāmi (D III 117,7-9)
🔼(na) 🤘①⨀(tvaṃ) 🚹②⨀(ima) 🚹②⨀(dhammavinaya) ▶️🤘⨀(ājānāti) . 👆①⨀(ahaṃ) 🚹②⨀(ima) 🚹②⨀(dhammavinaya) ▶️👆⨀(ājānāti)
no | you | this | teaching and training | understand . i | this | teaching and training | understand
You do not understand this teaching and training. I understand this teaching and training.

idha tathāgato jāto (D II 140,20)
🔼(idha) 🚹①⨀(tathāgata) 🚹①⨀(jāta)
here | tathāgata | born
Here the Tathāgata was born.

ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ (D III 259,3-5)
🚹①⨀(ekacca) 🚻①⨀(dāna) ▶️🤟⨀(deti) 🚹④⨀(samaṇa) 🔼(vā) 🚹④⨀(brāhmaṇa) 🔼(vā) 🚻②⨀(anna) 🚻②⨀(pāna) 🚻②⨀(vattha) 🚹②⨀(mālāgandhavilepana) 🚻②⨀(seyyāvasathapadīpeyya)
some/certain | alms/gift | he gave | for ascetic | or | for brahmin | or | food | drink | cloth | footwear | garlands/perfumes/oils | bedding/housing/lighting
A certain person gave some gifts for ascetics or brahmins: food, drink, clothing, footwear, garlands, perfumes, oils, bedding, housing, lighting.

ko nu kho papa bho jānāti. madanīyā kāmā (D II 234,10-11)
🔼(ko nu kho) 🚻①⨂(papa) 🚹⓪⨀(bhavant) ▶️🤟⨀(jānāti) . 🚹①⨂(madanīya) 🚹①⨂(kāma)
who? | indeed | bar | sir | know. intoxicating | sensual pleasures
Sir, who knows (this) bar? Sensual pleasures are intoxicating.

yaṃ kiñ ci samudayadhammaṃ, sabban taṃ nirodhadhammaṃ (D II 41,20-21) 🚻①⨀(ya) 🔼(kiñci) | 🚻①⨀(samudayadhamma) , 🚻①⨀(sabbanta) 🚻①⨀(nirodhadhamma)
whatever | something | subject to arising, entire | subject to ceasing
Whatever arises, will cease completely.

n’ atthi jātassa amaraṇaṃ (D II 246,16)
▶️🤟⨀(natthi) 🚹⑥⨀(jāta) 🚻①⨀(amaraṇa)
is not | of born | immortality
One who has been born is not immortal.

Translate into Pali

What I know, you know what you know, I know (D I 88,8-10)
Yaṃ ahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi, taṃ ahaṃ jānāmi.

I learn the saying of the fortunate one (D I 184,30-31)
Ahaṃ Bhagavato bhāsitaṃ (or vacanaṃ) ājānāmi.

He will grasp what I explain (fut.) quickly (D II 150,16-17)
Yaṃ ahaṃ vyākarissāmi, taṃ khippam eva ājānissati.

After some time he hears the excellent doctrine (D II 214,11-12)
So aparena samayena ariyaṃ dhammaṃ sunāti.

The fortunate one, taking robe-and-bowl, entered Rājagaha for alms (D III 180,9-10)
Bhagavā pattacīvaraṃ ādāya Rājagahaṃ piṇḍāya pāvisi.

Stop! Ananda, don’t grieve (D II 144,10)
Alaṃ Ānanda, mā paridevesi.

He understands that (use direct speech) these beings (are) endowed with bad-conduct-of-the-body (D I 82,25-29)
So pajānāti: ‘ime sattā kāyaduccaritena samannāgatā’.

Not-memorizing that speech, I left (D I 53,13-14)
Taṃ vācam (or bhāsitam or vacanam) anuggaṇhanto pakkāmiṃ.

Why (is) this unexplained by the philosopher Gotama? (Cf. D I 188,32)
Kasmā idaṃ samanena Gotamena avyākataṃ?

You (plur.) have gone forth from house to homelessness (D III 84,14-15)
Tumhe agārasmā anagāriyaṃ pabbajitā.

13 - Answers to Warder Lesson 16

Answers to A.K. Warder “Introduction to Pali” Lesson 16

Passage 1

Pāyāsisutta DN 23 PTS 2.316–2.358 29.15-29.36 (D II 350,19 - 351,21)

te yen’ aññataraṃ gāmapadaṃ ten’ upasaṃkamiṃsu. tatth’ addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ. disvā. pe. pahūtaṃ khomasuttaṃ chaḍḍitaṃ. disvā. pe. (a whole range of commodities of increasing value is enumerated) pe. pahūtaṃ suvaṇṇaṃ chaḍḍiṭaṃ. disvā sahāyako sahāyakaṃ āmantesi: yassa kho samma atthāya iccheyyāma sāṅaṃ vā sāṇasuttaṃ vā … sīsaṃ vā sajjhuṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. tena hi samma tvañ ca sāṇabhāraṃ chaḍḍehi, ahañ ca sajjhubhāraṃ chaḍḍessāmi. ubho suvaṇṇabhāraṃ ādāya gamissāmā ti. ayaṃ kho me samma sāṇabhāro durābhato ca susannaddho ca. alam me; tvaṃ pajānāhi ti

tatth’ addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ.
🔼(tattha) ⏮🤟⨂(addasa) 🚻①⨀(pahūta) 🚻①⨀(khoma) 🚻①⨀(chaḍḍita)
in that place | they saw | considerable | linen | discarded
In that place they saw considerable linen discarded.

disvā. pe. pahūtaṃ khomasuttaṃ chaḍḍitaṃ.
🔼(disvā) … 🔼(pe) … 🚻①⨀(pahūta) 🚻①⨀(khomasutta) 🚻①⨀(chaḍḍita)
having seen … ditto … considerable | flax thread | discarded
Having seen, … ditto …. considerable flax thread discarded.

disvā. pe. (a whole range of commodities of increasing value is enumerated) pe. pahūtaṃ suvaṇṇaṃ chaḍḍiṭaṃ.
🔼(disvā) … 🔼(pe) … 🚻①⨀(pahūta) 🚻①⨀(suvaṇṇa) 🚻①⨀(chaḍḍita)
having seen … ditto … considerable | gold | discarded
Having seen, … ditto …. considerable gold discarded.

tena hi samma tvañ ca sāṇabhāraṃ chaḍḍehi, ahañ ca sajjhubhāraṃ chaḍḍessāmi.
🔼(tenahi) 🔼(samma) 🔼(tvañca) 🚹②⨀(sāṇabhāra) ⏹🤘⨀(chaḍḍeti) 🔼(ahañca) 🚹②⨀(sajjhubhāra) ⏭👆⨀(chaḍḍeti)
therefore / mate / and you / load of hemp / you must dischard / and I / load of silver / I will discard
“Therefore, mate, you must discard (your) load of hemp, and I will discard (my) load of silver.”

ubho suvaṇṇabhāraṃ ādāya gamissāmā ti.
⨁①⨀(ubha) 🚹②⨀(suvaṇṇabhāra) 🔼(ādāya) ⏭👆⨂(gamissati) 🔼(ti)
both | load of gold | having taken | will go | quote
“Both having taken a load of gold, we will go.”

alam me; tvaṃ pajānāhi ti
🔼(alaṃ) 👆④⨀(ahaṃ) ; 🤘①⨀(tvaṃ) ⏹🤘⨀(pajānāti) 🔼(quote)
that’s enough | for me ; you | must understand | quote
“That’s enough for me, you must understand.”

Passage 2

Pāyāsisutta DN 23 PTS 2.316–2.358 25.3-25.13 (D II 347,9 - 348,1)

bhūtapubbaṃ aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. tatth’ addasā pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. disvān’ assa etad ahosi: ayaṃ me bahuko sukkhagūtho chaḍḍito, mamañ ca sūkarabhattaṃ. yan nūnāhaṃ ito sukkhagūthaṃ hareyyan ti. so uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ āharitvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā agamāsi. tassa antarā magge mahā akālamegho pāvassi. so uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. tam enaṃ manussā disvā evam āhaṃsu: kacci no tvaṃ bhaṇe ummatto, kacci veceto, kathaṃ hi nāma uggharantaṃ paggharantaṃ yāva, agganakhā gūthena makkhito gūthabhāraṃ harissasī ti. tumhe kho ettha bhaṇe ummattā tumhe vecetā tathā hi pana me sūkarabhattan ti.

tatth’ addasā pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ.
🔼(tattha) ↩️🤟⨀(addasā) 🚹②⨀(pahūta) 🚹②⨀(sukkhagūtha) 🚹②⨀(chaḍḍita)
in that place | he saw | a lot of | dry dung | discarded
In that place he saw a lot of dry dung discarded.

disvān’ assa etad ahosi: ayaṃ me bahuko sukkhagūtho chaḍḍito, mamañ ca sūkarabhattaṃ.
🔼(disvā) 🚹④⨀(ta)🔼(etadahosi) : 🚹①⨀(ima) 👆④⨀(ahaṃ) 🚹①⨀(bahuka) 🚹①⨀(sukkhagūtha) 🚹①⨀(chaḍḍita) , 👆④⨀(ahaṃ) 🔼(ca) 🚻①⨀(sūkarabhatta)
having seen | for him | this thought occured : this | for me | a lot of | dry dung | discarded . for me | and | pig feed
Having seen this thought occurred for him: “There is plenty of dry dung discarded for me: feed for my pigs.”

yan nūnāhaṃ ito sukkhagūthaṃ hareyyan ti.
🔼(yannūnāhaṃ) 🔼(ito) 🚹②⨀(sukkhagūtha) 🔵⏯👆⨀(harati) 🔼(ti)
what if I were to | from here | dry dung | take | quote
“What if I were to take the dry dung from here.”

so uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ āharitvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā agamāsi.
🚹①⨀(ta) 🚹②⨀(uttarāsaṅga) 🔼(pattharitvā) 🚹②⨀(pahūta) 🚹②⨀(sukkhagūtha) 🔼(āharitvā) 🚺②⨀(bhaṇḍikā) 🔼(bandhitvā) 🚻⑦⨀(sīsa) 🔼(ubbāhetvā) ⏮🤟⨀(agamāsi)
he | upper robe | having spread out | a lot of | dry dung | havng brought | bundle | having tied up | on head | having lifted up
He left, having spread out upper robe, having fetched dry dung, having tied up bundle, having lifted up on head.

tam enaṃ manussā disvā evam āhaṃsu: kacci no tvaṃ bhaṇe ummatto, kacci veceto, kathaṃ hi nāma uggharantaṃ paggharantaṃ yāva, agganakhā gūthena makkhito gūthabhāraṃ harissasī ti.
🚻①⨀(ta) 🚻①⨀(eta) 🚹①⨂(manussa) 🔼(disvā) 🔼(evamāhaṃsu) : 🔼(kacci no) 🤘①⨀(tvaṃ) 🔼(bhaṇe) 🚹①⨀(ummatta) 🔼(kacci) 🔼(veceto) 🔼(kathaṃ) 🔼(hi) 🔼(nāma) 🚹②⨀(uggharanta) 🚻②⨀(paggharanta) 🔼(yāva) 🚹⑤⨀(agganakha) 🚹③⨀(gūtha) 🚹①⨀(makkhita) 🚹②⨀(gūthabhāra) ⏭🤘⨀(harati) 🔼(ti)
that | this | people | having seen | they said this : I wonder | no | I say, look here | mad , I wonder | daft , what’s the reason | certainly | truly | oozing | dripping | so much so | from tip of nail | with dung | smeared with | load of dung | you will take | quote
People having seen that person said this: “I say, I wonder if you are not mad, I wonder if you are daft, what’s the reason you will take away the load of dung, surely you are smeared with dung oozing and dripping from tip of the nails.”

Translate from Pali

Bhagavā Rājagahe viharati (D I 47,1-2)
🚹①⨀(bhagavant) 🚹⑦⨀(rājagaha) ▶️🤟⨀(viharati)
Blessed One | in Rājagaha | dwells
Bhagava dwells in Rājagaha.

ime candimasuriyā parasmiṃ loke na imasmiṃ D II 319,23-24)
🚹①⨂(ima) 🚹①⨂(candimasuriya) 🚹⑦⨀(para) 🚹⑦⨀(loka) 🔼(na) 🚹⑦⨀(ima)
these | sun and moon | in other | plane of existence | not | in this
The sun and moon (as deities) are in another plane of existence, not in this.

kismiṃ vo viggaho, kismiṃ vivādo (D I 237,7-8)
🚹⑦⨀(ka) 🤘③⨂(tvaṃ) 🚹①⨀(viggaha) 🚹⑦⨀(ka) 🚹①⨀(vivāda)
on what | with youse | quarrel , on what | dispute
What is the quarrel amongst you, what is the dispute?

evaṃ vutte aññataro rājāmacco rājānaṃ etad avoca (D I 47,14-15)
🔼(evaṃ) 🚹⑦⨀(vutta) 🚹①⨀(aññatara) 🚹①⨀(rājāmacca) 🚹②⨀(rāja) 🔵⏮🤟⨀(etadavoca)
thus | of spoken | a certain | royal minister | king | said this
when thus was spoken, a certain royal minister said this to the king.

so bhotā raññā vippaṭisāro na karaṇīyo (D I 138,16)
🚹①⨀(ta) 🚹③⨀(bhavant)) 🚹③⨀(rāja) 🔼(na) 🚹①⨀(karaṇīya)
that | by honourable | by king | no | should be done
That should not be done by the honourable king.

kiñ cid eva karaṇīyaṃ uppajji (D II 340,14)
🔼(kiñcideva) 🚻①⨀(karaṇīya) ⏮🤟⨀(uppajji)
someone | budiness | arose
Some business came up.

idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ (future passive participle) (D II 223,1-2)
🚻①⨀(ima) 🚻①⨀(sevitabba) 🚻①⨀(ima) 🔼(na) 🚻①⨀(sevitabba)
this | should be undertaken | this | not | should be undertaken
This should be undertaken, this should not be undertaken.

Translate into Pali

Soṇadaṇḍasutta DN 4 PTS 1.111–1.126 DN 4 8.2-8.5, 8.9-8.12 (D I 117,28 - 118,11):

If (ce) now (va kho pana) I (put first) were to ask (optative) the philosopher Gotama a question, if (ce) in that connection the philosopher Gotama were to ask me thus: “Priest, this question, now (ca), should not be asked (future passive participle) thus, but (nāma) thus, priest, this question should be asked”, this assembly would despise me for that (tena - place at beginning of clause): “The priest Soṇadaṇḍa is a fool (put first), unintelligent, he could (sak(k), aorist) not ask (pucchituṃ - infinitive of pucch, Lesson 19; place at end of clause) the philosopher Gotama a question consequently (precedes ‘question’).”
Ahaṃ ce va kho pana samaṇaṃ Gotamaṃ pañhaṃ puccheyyaṃ, tatra ce maṃ samaṇo Gotamo evaṃ vadeyya: “Na c’esa brāhmaṇa pañho evaṃ pucchitabbo, evaṃ nām’esa brāhmaṇa pañho pucchitabbo” ti, tena maṃ ayaṃ parisā paribhaveyya: “Bālo Soṇadaṇḍo brāhmaṇo avyatto, nāsakkhi samaṇaṃ Gotamaṃ yoniso pañhaṃ pucchitun” ti.

If now (as before) the philosopher Gotama were to ask me (put first) a question, and I were not to satisfy (optative) (his: omit) mind (accusative) with (my) explanation of his question, if in that connection the philosopher Gotama were to say to me (accusative) thus: “Priest, this question, now, should not be explained thus, but thus, priest, this question should be explained,” this assembly would despise me for that: “The priest Soṇadaṇḍa is a fool, unintelligent, he couldn’t satisfy (ārādhetuṃ - infinitive) (his) mind with (his) explanation of the philosopher Gotama’s question.”
Maṃ ce va kho pana samaṇo Gotamo pañhaṃ puccheyya, tassa cāham pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ. Tatra ce maṃ Samaṇo Gotamo evaṃ vadeyya: “Na c’esa brāhmaṇa pañho evaṃ vyākātabbo, evaṃ nām’esa brāhmaṇa pañhvyākātabbo” ti, tena maṃ ayaṃ parisā paribhaveyya: “Bālo Soṇadaṇḍo brāhmaṇo avyatto, nāsakkhi samaṇassa Gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetun” ti.

14 - Answers to Warder Lesson 17

Answers to A.K. Warder “Introduction to Pali” Lesson 17

Passage for reading

Pāyāsisutta DN 23 PTS 2.316–2.358 23.3-23.10 (D II 342,20 - 343,7):

bhutapubbaṃ mahā sakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadam agamāsi. so yena yena gacchati khippam eva pariyādiyati tiṇakaṭṭhodakaṃ haritakavaṇṇaṃ. tasmiṃ kho pana satthe dve satthavāhā ahesuṃ ; eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. atha kho tesaṃ satthavāhānaṃ etad ahosi : ayaṃ kho mahā sakatasattho sakatasahassam. te mayaṃ yena yena gacchāma khippam eva pariyādiyati tiṇakaṭṭhodakaṃ haritakavaṇṇaṃ. yan nūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma ekato pañca sakatasatāni.

bhūtapubbaṃ mahā sakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadam agamāsi.
🔼(bhūtapubbaṃ) 🚹①⨂(maha) 🚹①⨀(sakaṭasattha) 🚻①⨀(sakaṭasahassa) 🚹⑤⨀(puratthima) 🚹⑤⨀(janapada) 🚹②⨀(pacchima) 🚹②⨀(janapada) ⏮🤟⨀(agamāsi)
once upon a time / great / caravan / one thousand cars / from eastern / from country / to western / to country / left for
Once upon a time, a great caravan with a thousand carts went to the western country from eastern country.

so yena yena gacchati khippam eva pariyādiyati tiṇakaṭṭhodakaṃ haritakavaṇṇaṃ.
🚹①⨀(ta) 🔼(yena yena) ▶️🤟⨀(gacchati) 🔼(khippaṃ) 🔼(eva) ▶️🤟⨀(pariyādiyati) 🚻②⨀(tiṇakaṭṭhodaka) 🔼(haritaka) 🚹②⨀(vaṇṇa)
he / wherever / go / quickly / only / uses up / grass, wood and water / green colour
Wherever it goes, it really uses up fresh grass, firewood and water quickly.

tasmiṃ kho pana satthe dve satthavāhā ahesuṃ ;
🚹⑦⨀(ta) 🔼(kho) 🚹⑦⨀(sattha) ⚧①⨂(dvi) 🚹①⨂(satthavāha) ⏮🤟⨂(ahosi)
in that / indeed / however / caravans / two / caravan merchants / were
In that situation however there were two caravan merchants in the caravans;

eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ.
🚹①⨀(eka) ⚧⑥⨂(pañca) 🚻⑥⨂(sakaṭasata) , 🚹①⨀(eka) ⚧⑥⨂(pañca) 🚻⑥⨂(sakaṭasata)
one | 100 | carts , one | 100 | carts
one of 500 carts, another of 500 carts.

atha kho tesaṃ satthavāhānaṃ etad ahosi :
🔼(atha kho) 🚹④⨂(ta) 🚹④⨂(satthavāha) 🚻①⨀(eta) ⏮🤟⨀(ahosi)
after that / for those / for caravan merchants / this / was
After that this thought occurred for the caravan merchants:

ayaṃ kho mahā sakaṭasattho sakatasahassam.
🚹①⨀(ima) 🔼(kho) 🚹①⨂(maha) 🚹①⨀(sakaṭasattha) 🚻①⨀(sakaṭasahassa)
this / 💡/ great / caravan / 1000 carts
This is indeed a great caravan with a thousand carts.

te mayaṃ yena yena gacchāma khippam eva pariyādiyati tiṇakaṭṭhodakaṃ haritakavaṇṇaṃ.
🚹①⨂(ta) 👆①⨂(ahaṃ) 🔼(yena yena) ▶️👆⨂(gacchati) 🔼(khippaṃ) 🔼(eva) ▶️🤟⨀(pariyādiyati) 🚻②⨀(tiṇakaṭṭhodaka) 🔼(haritaka) 🚹②⨀(vaṇṇa)
that / we / wherever / go / quickly / only / uses up / grass, wood and water / green colour
Wherever we go they use up fresh grass, firewood and water quickly.

yan nūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma ekato pañca sakatasatāni.
🔼(nūna) 🚹②⨀(sattha) 🔼(dvidhā) ⏯👆⨂(vibhajati) 🚹⑤⨀(eka) 🚻②⨂(sakaṭasata)
indeed/could it be / we / this / caravan / in two pieces / should distribute / from one / 5 / one hundred carts
Perhaps we can divide this caravan from one into two pieces of 500 carts.

Translate from Pali

tena hi brāhmaṇa suṇāhi, bhāsissāmi (D I 124,19)
🔼(tena hi) 🚹⓪⨀(brāhmaṇa) ⏹🤘⨀(suṇāti) ⏭👆⨀(bhāsati)
therefore / O Brahman / may you listen / I will speak
Therefore, O Brahman, please listen for I will speak.

dīghaṃ assasāmi (D II 291,7)
🔼(dīghaṃ) ▶️👆⨀(assasati)
deeply / I breath
I breath deeply.

mā ekena dve agamittha (D II 45,32)
🔼(mā) 🚹③⨀(eka) ⚧②⨂(dvi) ⏮🤘⨂(agami)
do not / by one / two / you all went
Don’t go together (two must not go by one direction/way)

disvā va mayaṃ taṃ bhagavantaṃ Gotamaṃ gamissāma (D I 151,4-5)
🔼(disvā va) 👆①⨂(ahaṃ) 🚻①⨀(ta) 🚹②⨀(bhagavant gotama) ⏭👆⨂(gamissati) having seen / only / we / that / Blessed Gotama / will go
Only after having seen, we will go to that Gotama the Blessed One.

devā sabhāyaṃ sannisinnā honti (D II 225,10-11)
🚹①⨂(deva) 🚺⑦⨀(sabhā) 🚹①⨂(sannisinna) ▶️🤟⨂(hoti)
gods / at assembly hall / seated together / are
Gods are seated together at assembly hall.

santān’ eva nu kho saddāni nāssosi, udāhu asantāni (D I 152,25-28)
🚻①⨂(santa) 🔼(eva nu kho) 🚻①⨂(sadda) ⏮🤟⨀(nāssosi) 🔼(udāhu) 🚻①⨂(asanta)
existing / really / ? / indeed / sound / he did not hear / 2nd part / non-existing
Was the sound he did not hear existing, or was (the sound) non-existent?

aham pana agārasmā anagāriyaṃ pabbajissāmi (D III 64,11-13)
👆①⨀(ahaṃ) 🔼(pana) 🚻⑤⨀(agāra) 🚻②⨀(anagāriya) ⏭👆⨀(pabbajati)
I / but / from household life / to homeless state / will renounce
However, I will renounce from household life to a homeless state.

katame pañca (D II 85,14)
🚹①⨂(katama) ⚧①⨂(pañca)
what/which / five
Which Five?

kāmesu micchā na caritabbā (D III 62,18)
🚹⑦⨂(kāma) 🔼(micchā na) 🚹①⨂(caritabba)
to sensual pleasure / wrongly / no / should be practised
(I) should not be wrongly living a life of sensual pleasure.

yaṃ sukho bhavaṃ taṃ sukhā mayam, yaṃ dukkho bhavaṃ taṃ dukkhā mayaṃ (D II 233,7-9)
🚻①⨀(ya) 🚹①⨀(sukha) 🚹⓪⨀(bhavanta) 🚺②⨀(ta) 🚺②⨂(sukha) 👆①⨂(ahaṃ) …
whatever / pleasant / existence / that / pleasant / us …
Whatever is pleasant your honourable, that is pleasant for us, whatever is unpleasant your honourable, that is unpleasant for us.

Translate into Pali

Soṇadaṇḍasutta DN 4 PTS 1.111–1.126 13.2, 16.4-16.5, 18.5-20.4, 21.5, 21.12 (D I 120,10 -124,10):

Priests declare (one) endowed with these five characteristics a priest. (D I 120,10-11)
“pañcahi, (bho gotama), aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;

Of these five characteristics let us except class, for what will class effect (kar) ? (D I 120,32-34)
Imesañhi, (bho gotama), pañcannaṁ aṅgānaṁ jātiṁ ṭhapayāma
Kiñhi jāti karissati?

" Don’t you bother, let the priest Soṇadaṇḍa discuss with me." When it had been spoken thus the priest Soṇadaṇḍa said this to the fortunate one : “ Let the honourable Gotama not trouble, let the honourable Gotama be silent, I by myself (eva) will make a reply to them according to the doctrine." Then (add kho for emphasis) the priest Soṇadaṇḍa said this to those priests : “ Sirs ! Do not speak thus : ‘ His honour Soṇadaṇḍa surely disparages class, disparages prayers, certainly his honour Soṇadaṇḍa- is going over to the argument of the philosopher Gotama himself (eva),’ I do not, sir, disparage either class or prayers." (D I 122,19 - 123,2)
tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca:
“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti.
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
“mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha:
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.

At that very (kho puna) time a young priest called Aṅgaka, a nephew of the priest Sonadanḍa, was sitting (past participle and hoti) in that assembly. (D I 123,3-5)
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti.

Do you see (3rd person), sirs, this young priest Aṅgaka, our nephew ? (make interrogative merely by inversion of agent and verb). Yes (evam), sir. (D I 123,6-8)
(Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:)
“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?
“Evaṁ, bho”.

Where (there is) virtue, there (there is) wisdom, where wisdom, virtue. (D I 124,2-3)
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ.

It is reported (passive) that (—omit " that ” and put the subject spoken of in the accusative — “specification of state “) in the world the supreme is of-virtue-and-wisdom. (D I 124,9-10)
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.

15 - Answers to Warder Lesson 18

Answers to A.K. Warder “Introduction to Pali” Lesson 18

Passage 1

DN 23 27.3-27.17 (D II 348,19 - 349,7):

bhūtapubbaṃ dve akkhadhuttā akkhehi dibbiṃsu. eko akkhadhutto āgatāgataṃ kaliṃ gilati. addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ disvā akkhadhuttaṃ etad avoca: tvaṃ kho samma ekantikena jināsi, dehi samma akkhe, pajohissāmi ti. evaṃ sammā ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etad avoca: ehi kho samma akkhehi dibbissāmā ti. evaṃ sammā ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. dutiyam pi kho te akkhadhuttā akkhehi dibbiṃsu, dutyam pi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyam pi āgatāgataṃ kaliṃ gilantaṃ. disvā taṃ akkhadhuttaṃ etad avoca:
littaṃ paramena tejasā
gilam akkhaṃ puriso na bujjhati
gila re gila pāpadhuttaka
pacchā te kaṭukaṃ bhavissatī ti.

bhūtapubbaṃ dve akkhadhuttā akkhehi dibbiṃsu.
🔼(bhūtapubbaṃ) ⚧①⨂(dvi) 🚹①⨂(akkhadhutta) 🚹③⨂(akkha) ⏮🤟⨂(dibbi)
once upon a time / two / gamblers / with dice / played/gambled
Once upon a time two gamblers played with dice.

eko akkhadhutto āgatāgataṃ kaliṃ gilati.
🚹①⨀(eka) ①⨀(akkhadhutta) 🚹②⨀(āgatāgata) 🚹②⨀(kali) ▶️🤟⨀(gilati)
one / gambler / come whenever / bad luck / swallows
One gambler swallows (the dice) whenever bad luck comes.

addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ
↩️🤟⨀(addasā) 🔼(kho) 🚹①⨀(dutiya) ①⨀(akkhadhutta) 🚹②⨀(ta) 🚹②⨀(akkhadhutta) 🚹②⨀(āgatāgata) 🚹②⨀(kali) 🚹②⨀(gilanta)
saw / indeed / 2nd / gambler / that / gambler / come whenever / bad luck / swallowing
The second gambler saw that first gambler swallowing (the dice) whenever bad luck comes.

disvā akkhadhuttaṃ etad avoca: tvaṃ kho samma ekantikena jināsi, dehi samma akkhe, pajohissāmi ti.
🔼(disvā) 🚹②⨀(akkhadhutta) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🤘①⨀(tvaṃ) 🔼(kho) 🔼(samma) 🚹③⨀(ekantika) ▶️🤘⨀(jināti) , 🚹③⨂(da) 🔼(samma) 🚹②⨂(akkha) , ⏭👆⨀(pajohati) 🔼(ti)
having seen /gambler / this / said : you / indeed / friend / conclusively / wins , by offering / friend / throw dice / quote
Having seen, the gambler said this: “Friend, you will conclusively win by giving the dice (to me), I will throw.”

evaṃ sammā ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.
🔼(evaṃ) 🔼(samma) 🔼(ti kho) 🚹①⨀(ta) ①⨀(akkhadhutta) 🚹⑥⨀(ta) 🚹⑥⨀(akkhadhutta) 🚹②⨂(akkha) ⏮🤟⨀(pādāsi)
yes / friend / quote / that / gambler / of that / of gambler / dice / presented
“Yes, friend” that gambler of the gambler presented the dice.

atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etad avoca: ehi kho samma akkhehi dibbissāmā ti.
🔼(atha kho) 🚹①⨀(ta) ①⨀(akkhadhutta) ②⨂(akkha) 🚻③⨀(visa) 🔼(paribhāvetvā) 🚹②⨀(ta) 🚹②⨀(akkhadhutta) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🚹③⨂(ima) 🔼(kho) 🔼(samma) 🚹③⨂(akkha) ⏭👆⨂(dibbati) 🔼(ti)
after that / that / gambler / dice / with poison / having treated / that / gambler / this / said : with this / indeed / friend / with dice / (I) will play
After that, that gambler having treated the dice with poison, that gambler said this: I will play with this dice, friend.

evaṃ sammā ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.
🔼(evaṃ) 🔼(samma) 🔼(ti) 🚹①⨀(ta) ①⨀(akkhadhutta) 🚹⑥⨀(ta) 🚹⑥⨀(akkhadhutta) ⏮🤟⨀(paccassosi)
yes / friend / quote / that / gambler / of that / of gambler / agreed
“Yes, friend” that gambler of the gambler agreed.

dutiyam pi kho te akkhadhuttā akkhehi dibbiṃsu, dutiyam pi kho so akkhadhutto āgatāgataṃ kaliṃ gilati.
🚻①⨀(dutiya) 🔼(pi kho) 🚹①⨂(ta) 🚹①⨂(akkhadhutta) ⏮🤟⨂(dibbi) , 🚻①⨀(dutiya) 🔼(pi kho) 🚹①⨀(ta) ①⨀(akkhadhutta) 🚹②⨀(āgatāgata) 🚹②⨀(kali) ▶️🤟⨀(gilati)
secondly / too / indeed / those / gamblers / with dice / secondly too / indeed / that / gambler / come whenever / bad luck / swallows
For the second time, those gamblers played with dice. And for the second time, that gambler swallows (the dice) when bad luck comes.

addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyam pi āgatāgataṃ kaliṃ gilantaṃ.
↩️🤟⨀(addasā) 🔼(kho) 🚹①⨀(dutiya) ①⨀(akkhadhutta) 🚹②⨀(ta) 🚹②⨀(akkhadhutta) 🚹②⨀(āgatāgata) 🚻①⨀(dutiya) 🔼(pi) ②⨀(āgatāgata) 🚹②⨀(kali) 🚹②⨀(gilanta)
saw / indeed / 2nd / gambler / that / gambler / secondly / too / come whenever / bad luck / swallowing
The second gambler saw that first gambler swallowing (the dice) whenever bad luck comes for the second time.

disvā taṃ akkhadhuttaṃ etad avoca:
🔼(disvā) 🚹②⨀(akkhadhutta) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) :
having seen /gambler / this / said :
Having seen, the gambler said this:

littaṃ paramena tejasā
🚻①⨀(litta) 🚹③⨀(parama) 🚹③⨀(tejas)
smeared / by the best / by poison
“Smeared by the strongest poison

gilam akkhaṃ puriso na bujjhati
🚹①⨀(gilanta) 🚹②⨀(akkha) 🚹①⨀(purisa) ▶️🤟⨀(bujjhati)
swallowing / the dice / person / no / aware
The person swallowing the dice is not aware

gila re gila pāpadhuttaka
⏹🤘⨀(gilati) 🔼(re) ⏹🤘⨀(gilati) 🚹⓪⨀(pāpadhuttaka)
swallow! / damn you / swallow! / you bad cheat
Swallow! Damn you, swallow! You bad cheat!

pacchā te kaṭukaṃ bhavissatī ti.
🔼(pacchā) 🚹①⨂(ta) 🚻①⨀(kaṭuka) ⏭🤟⨀(bhavati) 🔼(ti)
afterwards / there / bitterness / will be / quote
Afterwards, there will be bitterness.”

Passage 2

DN 26 2.1-7.16 (D III 59,1 - 63,16):

bhūtapubbaṃ rājā Daḷhanemi nāma ahosi cakkavatti dhammiko dhammarājā … atha kho rājā Daḷhanemi vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi. yadā tvaṃ ambho purisa passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī ti. evaṃ devā ti kho so puriso rañño Daḷhanemissa paccassosi. addasā kho so puriso vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. disvā yena rājā Daḷhanemi ten’ upasaṃkami, upasaṃkamitvā rājānaṃ Daḷhanemiṃ etad avoca. yagghe deva jāneyyāsi dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan ti. atha kho rājā Daḷhanemi jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etad avoca. dibbaṃ kira me tāta kumāra cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. sutaṃ kho pana m’etaṃ, yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati ṭhānā cavati, na dāni tena rañña ciraṃ jīvitabbaṃ hotī ti. bhuttā kho pana me mānusakā kāmā, samayo dibbe kāme pariyesituṃ. ehi tvaṃ tāta kumāra imaṃ paṭhaviṃ paṭipajja. ahaṃ pana kesamassuṃ, ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajissāmi ti. atha kho rājā Daḷhanemi jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbaji. sattāhapabbajite kho pana rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi. atha kho aññataro puriso yena rājā khattiyo ten’upasaṃkami, upasaṃkamitvā rājānaṃ khattiyaṃ etad avoca: yagghe deva jāneyyāsi dibbaṃ cakkaratanaṃ antarahitan ti.
atha kho rājā khattiyo dibbe cakkaratane antarahite anattamano ahosi. so yena rājisi ten’upasaṃkami, upasaṃkamitvā rājisiṃ etad avoca: yagghe deva jāneyyāsi dibbaṃ cakkaratanaṃ antarahitan ti. evaṃ vutte rājisi rājānaṃ khattiyaṃ etad avoca: mā kho tvaṃ tāta dibbe cakkaratane antarahite anattamano ahosi. na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ. iṅgha tvaṃ tāta ariye cakkavattivatte vattāhi. ṭhānaṃ kho pan’etaṃ vijjati yan te dibbaṃ cakkaratanaṃ pātubhavissaJ ti. katamaṃ pan’etaṃ deva ariyaṃ cakkavattivattan ti. tena hi tvaṃ tāta dhammaṃ yeva nissāya dhammaṃ mānento dhammaṃ pūjento dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu khattiyesu anuyuttesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. mā ca te tāta vijite adhammakāro pavattittha. ye ca te tāta vijite adhanā assu, tesañ ca dhanaṃ anuppadeyyāsi. ye ca te tāta vijite samaṇabrahmaṇā madappamādā paṭiviratā, te kālena kālaṃ upasaṃkamitvā paripuccheyyāsi: kiṃ bhante kusalaṃ kiṃ akusalaṃ, kiṃ me kayiramānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me kayiramānaṃ dīgharattaṃ hitāya sukhāya assa ti. tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ kusalaṃ taṃ samādāya vatteyyāsi. idaṃ kho tāta taṃ ariyaṃ cakkavattivattan ti. evaṃ devā ti kho rājā khattiyo rājisissa paṭissutvā ariye cakkavattivatte vatti. tassa ariye cakkavattivatte vattamānassa dibbaṃ cakkarantanaṃ pāturahosi. disvā rañño khattiyassa etad ahosi: sutaṃ kho pana m’etaṃ: yassa rañño khattiyassa dibbaṃ cakkaratanaṃ pātubhavati, so hoti cakkavattī ti. assaṃ nu kho ahaṃ rājā cakkavattī ti.
atha kho taṃ cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvad eva rājā cakkavatto saddhiṃ caturaṅginiyā senāya. yasmiṃ kho pana padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavatti vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. ye kho pana puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṃkamitvā evam āhaṃsu: ehi kho mahārāja, svāgataṃ te mahārāja, sakan te mahārāja, anusāsa mahārājā ti. rājā cakkavatti evam āha: pāno na hantabbo. adinnaṃ n’ādātabbaṃ. kāmesu micchā na caritabbā. musā na bhāsitabbā. majjaṃ na pātabbaṃ. yathābhuttañ ca bhuñjathā ti. ye kho pana puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyuttā ahesuṃ… dakkhiṇam disaṃ pavatti. pe. pacchimaṃ. pe. uttaraṃ. pe. ye kho pana uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyuttā ahesuṃ.

bhūtapubbaṃ rājā Daḷhanemi nāma ahosi cakkavatti dhammiko dhammarājā …
🔼(bhūtapubbaṃ) 🚹①⨀(rāja Daḷhanemi) 🔼(nāma) ⏮🤟⨀(ahosi) 🚹①⨀(cakkavattī) 🚹①⨀(dhammika) 🚹①⨀(dhammarāja)
once upon a time / king / Daḷhanemi / named / was / wheel turning monarch / just / righteous
Once upon a time there was a king named Daḷhanemi who was a just and righteous wheel turning monarch …

atha kho rājā Daḷhanemi vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi.
🔼(atha kho) 🚹①⨀(rāja Daḷhanemi) 🚻④⨂(vassasahassa) 🚹③⨀(accaya) 🚹②⨀(aññatara) 🚹②⨀(purisa) ⏮🤟⨀(āmantesi)
after that / King Daḷhanemi / for a thousand years / after the passing of / a certain / person / addressed
After the passing of a thousand years, King Daḷhanemi addressed a certain man.

yadā tvaṃ ambho purisa passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī ti.
🔼(yadā) 🤘①⨀(tvaṃ) 🔼(ambho) 🚹⓪⨀(purisa) ⏯🤘⨀(passati) 🚹②⨀(dibba) 🚻②⨀(cakkaratana) 🚹②⨀(osakkita) 🚻⑤⨀(ṭhāna) 🚹②⨀(cuta) 🔼(atha) 👆②⨀(ahaṃ) ⏯🤘⨀(āroceti)
whenever / you / hey / person / should see / celestial / jewelled wheel / slipped down / from place / fallen / me / should inform
“Hey my man, whenever you should see a comet (celestial jewelled wheel) slipped down and falling from it’s place, you should inform me.”

evaṃ devā ti kho so puriso rañño Daḷhanemissa paccassosi.
🔼(evaṃ devā ti kho) 🚹①⨀(ta purisa) 🚹④⨀(rāja Daḷhanemi) ⏮🤟⨀(paccassosi)
yes / Lord / quote / indeed / that / man / for king Daḷhanemi / replied to
“Yes, Lord”, the man replied to king Daḷhanemi.

addasā kho so puriso vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ.
↩️🤟⨀(addasā) 🔼(kho) 🚹①⨀(ta purisa) 🚻④⨂(vassasahassa) 🚹③⨀(accaya) 🚹②⨀(dibba) 🚻②⨀(cakkaratana) 🚹②⨀(osakkita) 🚻⑤⨀(ṭhāna) 🚹②⨀(cuta)
saw / indeed / that / man / for a thousand years / after the passing of / celestial / jewelled wheel / slipped down / from place / fallen
After the passing of a thousand years, that man saw a comet slipped down and falling from it’s place.

disvā yena rājā Daḷhanemi ten’ upasaṃkami, upasaṃkamitvā rājānaṃ Daḷhanemiṃ etad avoca.
🔼(disvā) 🚹③⨀(ya) 🚹①⨀(rāja Daḷhanemi) 🚹③⨀(ta) ⏮🤟⨀(upasaṃkami) 🔼(upasaṃkamitvā) 🚹②⨀(rāja Daḷhanemi) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca)
having seen / by where / king Daḷhanemi / by there / approached / having approached / to king Daḷhanemi / this / said
Having seen, (the person) approached King Daḷhanemi, and having approached, said this.

yagghe deva jāneyyāsi dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan ti.
🔼(yagghe) 🚹⓪⨀(deva) ⏯🤘⨀(jānāti) 🚹②⨀(dibba) 🤘④⨀(tvaṃ) 🚻②⨀(cakkaratana) 🚹②⨀(osakkita) 🚻⑤⨀(ṭhāna) 🚹②⨀(cuta)
see now! / Lord / should know / celestial / there / jewelled wheel / slipped down / from place / fallen
“See now, Lord, you should know the comet has slipped down and falling from it’s place for you.”

atha kho rājā Daḷhanemi jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etad avoca.
🔼(atha kho) 🚹①⨀(rāja Daḷhanemi) 🚹②⨀(jeṭṭhaputta) 🚹②⨀(kumāra) 🔼(āmantāpetvā) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca)
after that / King Daḷhanemi / first born / prince / having sent for / this / said
After that, King Daḷhanemi, having sent for his first born son, the prince, said.

dibbaṃ kira me tāta kumāra cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ.
🚹②⨀(dibba) 🔼(kira) 👆⑥⨀(ahaṃ) 🚹⓪⨀(tāta) 🚹①⨂(ta) 🚻②⨀(cakkaratana) 🚹②⨀(osakkita) 🚻⑤⨀(ṭhāna) 🚹②⨀(cuta)
celestial / really / of my / son / jewelled wheel / slipped down / from place / fallen
“My son, the comet has slipped down and falling from it’s place.”

sutaṃ kho pana m’etaṃ, yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati ṭhānā cavati, na dāni tena rañña ciraṃ jīvitabbaṃ hotī ti.
🚻①⨀(suta) 🔼(kho pana) 👆⑥⨀(ahaṃ) 🚻①⨀(eta) 🚹④⨀(ya) 🚹④⨀(rāja) 🚹④⨀(cakkavattī)🚹②⨀(dibba) 🚻②⨀(cakkaratana) 🚹②⨀(osakkita) 🚻⑤⨀(ṭhāna) ▶️🤟⨀(cavati) 🔼(na) 🔼(dāni) 🚹③⨀(ta) 🚹⑤⨀(rāja) 🚹②⨀(cira) 🚹②⨀(jīvitabba) ▶️🤟⨀(hoti) 🔼(ti)
heard / however / by me / this , for whoever / for king / for wheel turning monarch / celestial / jewelled wheel / slipped down / from place / fall / no / now / by there / from king / long time / should be lived by / is / quote
But I have heard this, for whichever wheel turning monarch the comet slips down and fall from it’s place, then for that king there is now not long to live.

bhuttā kho pana me mānusakā kāmā, samayo dibbe kāme pariyesituṃ.
🚹①⨂(bhutta) 🔼(kho pana) 👆⑥⨀(ahaṃ) 🚹①⨂(mānusaka) 🚹①⨂(kāma) 🚹①⨀(samaya) 🚹②⨂(dibba) 🚹②⨂(kāma) 🔼(pariyesituṃ)
enjoyed / however / by me / human / pleasures / time / heavenly / pleasures / to seek
But earthly pleasures have been enjoyed by me, it’s time to seek heavenly pleasures.

ehi tvaṃ tāta kumāra imaṃ paṭhaviṃ paṭipajja.
🚹③⨂(ima) 🤘①⨀(tvaṃ) 🚹⓪⨀(tāta) 🚹⓪⨀(kumāra) 🚻①⨀(ima) 🚺②⨀(paṭhavī) ⏹🤘⨀(paṭipajjati)
from this / you / son / prince / this / world / follow a path
From now, my son the prince, may you follow a path in this world

ahaṃ pana kesamassuṃ, ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajissāmi ti.
👆①⨀(ahaṃ) 🔼(pana) 🚻②⨀(kesamassu) 🔼(ohāretvā) 🚻②⨂(kāsāya) 🚻②⨂(vattha) 🔼(acchādetvā) 🚻⑤⨀(agāra) 🚺②⨀(anagāriyā) ⏭👆⨀(pabbajati)
I / however / hair and beard / haviong shaved off , ochre / robe / having put on , from household life / to homeless state / I will renounce
I, however, having shaved off hair and beard, having put on ochre robe, will renounce from household life to homeless state.

atha kho rājā Daḷhanemi jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbaji.
🔼(atha kho) 🚹①⨀(rāja Daḷhanemi) 🚹②⨀(jeṭṭhaputta) 🚹②⨀(kumāra) 🔼(sādhukaṃ) 🚻⑦⨀(rajja) 🔼(samanusāsitvā) 🚻②⨀(kesamassu) 🔼(ohāretvā) 🚻②⨂(kāsāya) 🚻②⨂(vattha) 🔼(acchādetvā) 🚻⑤⨀(agāra) 🚺②⨀(anagāriyā) ⏮🤟⨀(pabbaji)
after that / King Daḷhanemi / first born / prince / carefully / on kingship / having thoroughly instructed / hair and beard / having shaved off , ochre / robe / having put on , from household life / to homeless state / renounced
After that King Daḷhanemi, having thoroughly and carefully instructed his eldest prince, having shaved off hair and beard, having put on ochre robe, renounced from household life to homeless state.

sattāhapabbajite kho pana rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.
🚹⑦⨀(sattāhapabbajita) 🔼(kho pana) 🚹⑦⨀(rājisi) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) ⏮🤟⨀(antaradhāyi)
on renounced for a week / indeed / however / on kingly sage / celestial / jewelled wheel / disappeared
However, after the kingly sage had renounced for a week, the comet disappeared.

atha kho aññataro puriso yena rājā khattiyo ten’upasaṃkami, upasaṃkamitvā rājānaṃ khattiyaṃ etad avoca: yagghe deva jāneyyāsi dibbaṃ cakkaratanaṃ antarahitan ti.
🔼(atha kho) 🚹①⨀(aññatara) 🚹①⨀(purisa) 🚹③⨀(ya) 🚹①⨀(rāja khattiyo) 🚹③⨀(ta) ⏮🤟⨀(upasaṃkami) , 🔼(upasaṃkamitvā) 🚹②⨀(rāja Daḷhanemi) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🔼(yagghe) ⏯🤘⨀(jānāti) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) 🚻①⨀(antarahita)
after that / a certain / person / by where / king / noble / by there / approached , having approached / king / noble / this /said : come on! / you should know / celestial / jewelled wheel / disappeared
After that a certain person approached the noble king, and having approached the noble king, said this: “See now, Lord, you should know the comet has disappeared.”

atha kho rājā khattiyo dibbe cakkaratane antarahite anattamano ahosi.
🔼(atha kho) 🚹①⨀(rāja khattiya) 🚹②⨂(dibba) 🚻②⨂(cakkaratana) 🚹②⨂(antarahita) 🚹①⨀(anattamana) ⏮🤟⨀(ahosi)
After that / king / noble / celestial / jewelled wheel / disappeared / displeased / was
After that the noble king was distressed that the comet has disappeared.

so yena rājisi ten’upasaṃkami, upasaṃkamitvā rājisiṃ etad avoca: yagghe deva jāneyyāsi dibbaṃ cakkaratanaṃ antarahitan ti.
🚹①⨀(ta) 🚹③⨀(ya) 🚹①⨀(rājisi) 🚹③⨀(ta) ⏮🤟⨀(upasaṃkami) 🚹②⨀(rājisi) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🔼(yagghe) 🚹⓪⨀(deva) ⏯🤘⨀(jānāti) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) 🚻①⨀(antarahita) 🔼(ti)
He / by where / kingly sage / by there / having approached / kingly sage / this / said : see now / Lord / you should know / quote
Having approached the kingly sage, he said this to the kingly sage: “See now, o Lord, you should know the comet has disappeared.”

evaṃ vutte rājisi rājānaṃ khattiyaṃ etad avoca: mā kho tvaṃ tāta dibbe cakkaratane antarahite anattamano ahosi.
🔼(evaṃ) 🚹②⨂(vutta) 🚹①⨀(rājisi) 🚹②⨀(rāja khattiya) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🔼(mā kho) 🤘①⨀(tvaṃ) 🚹⓪⨀(tāta) 🚹②⨂(dibba) 🚻②⨂(cakkaratana) 🚹②⨂(antarahita) 🚹①⨀(anattamana) ⏮🤟⨀(ahosi)
Thus / spoken to / kingly sage / king / noble / this / said : don’t / indeed / son / celestial / jewelled wheel / disappeared / distressed / was
Thus spoken to, the kingly sage said to the noble king: “My son, don’t be distressed the comet has disappeared.”

na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ.
🔼(na hi) 🤘②⨀(tvaṃ) 🚹⓪⨀(tāta) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) 🚹②⨀(pettika) 🚻②⨀(dāyajja)
certainly not / to you / son / celestial / jewelled wheel / paternal / inherits
“My son, the comet is certainly not a paternal inheritance for you.”

iṅgha tvaṃ tāta ariye cakkavattivatte vattāhi.
🔼(iṅgha) 🤘①⨀(tvaṃ) 🚹⓪⨀(tāta) 🚹②⨂(ariya) 🚻②⨂(cakkavattivatta) ⏹🤘⨀(vattati)
here / you / son / noble / duty / wield
“Here, my son, you must continue exercising your noble duties”

ṭhānaṃ kho pan’etaṃ vijjati yan te dibbaṃ cakkaratanaṃ pātubhavissatī ti.
🔼(ṭhānaṃ kho pan’etaṃ) ▶️🤟⨀(vijjati) 🔼(yan) 🤘②⨀(tvaṃ) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) ⏭🤟⨀(pātubhavati) 🔼(ti)
it is possible / indeed / and this / is found / celestial / jewelled wheel / will appear
“And thus it is possible that the comet will appear to you.”

katamaṃ pan’etaṃ deva ariyaṃ cakkavattivattan ti.
🚻①⨀(katama) 🔼(pan’etaṃ) 🚹⓪⨀(deva) 🚻①⨀(ariya) 🚻①⨀(cakkavattivatta) 🔼(ti)
what / and this / Lord / noble / duty / quote
“And what of this noble duty?”

tena hi tvaṃ tāta dhammaṃ yeva nissāya dhammaṃ mānento dhammaṃ pūjento dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu khattiyesu anuyuttesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.
🔼(tenahi) 🤘①⨀(tvaṃ) 🚹⓪⨀(tāta) 🚹②⨀(dhamma) 🔼(yeva) 🔼(nissāya) 🚹②⨀(dhamma) 🚹①⨀(mānenta) 🚹②⨀(dhamma) 🚹①⨀(pūjenta) 🚻①⨀(dhammika) 🚺②⨀(rakkhāvaraṇagutti) 🔵⏹🤘⨀(saṃvidahati) 🚹⑦⨂(khattiya) 🚹⑦⨂(anuyutta) 🚹⑦⨂(brāhmaṇagahapatikā) 🚹⑦⨂(negamajānapada) 🚹⑦⨂(samaṇabrāhmaṇa) 🚹⑦⨂(migapakkhī)
well then / you / son / law / only / supporting / law / honouring / law / worshipping / justly / protection / organise / ruling caste / vassal / brahmins and householders / town and country people / ascetics and brahmans / beasts and birds
“Well then, my son, only by you supporting, honouring and worshipping the law, and you must organise the safety and security of vassal warriors, brahmins and householders, town and country people, religious practitioners, beasts and birds.”

mā ca te tāta vijite adhammakāro pavattittha.
🔼(mā ca) 🤘②⨀(tvaṃ) 🚹⓪⨀(tāta) 🚻⑦⨀(vijita) 🚹①⨀(adhammakāra) 🔵⏮🤟⨀(pavatti)
dont / and / to you / son / in kingdom / injustice / gave rise to
“And, my son, don’t give rise to injustice in the kingdom.”

ye ca te tāta vijite adhanā assu, tesañ ca dhanaṃ anuppadeyyāsi.
🚹①⨂(ya) 🔼(ca) 🚹①⨂(ta) 🚹⓪⨀(tāta) 🚻⑦⨀(vijita) 🚹①⨂(adhana) ⏯🤟⨂(assa) 🔼(tesañca) 🚻②⨀(dhana) anuppadeyyāsi
whoever / and / that / son / in kingdom / poor, destitute / should be / and of them / money / give
“And whoever, my son, that may be poor and destitute in the kingdom, to them you should give money.”

ye ca te tāta vijite samaṇabrāhmaṇā madappamādā paṭiviratā, te kālena kālaṃ upasaṃkamitvā paripuccheyyāsi: kiṃ bhante kusalaṃ kiṃ akusalaṃ, kiṃ me kayiramānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me kayiramānaṃ dīgharattaṃ hitāya sukhāya assa ti.
🚹①⨂(ya) 🔼(ca) 🚹①⨂(ta) 🚹⓪⨀(tāta) 🚻⑦⨀(vijita) 🚹①⨂(samaṇabrāhmaṇa) 🚹①⨂(madappamāda) 🚹①⨂(paṭivirata) 🚹①⨂(ta) 🔼(kālena kālaṃ) 🔼(upasaṃkamitvā) ⏯🤘⨀(paripucchati) : 🚻①⨀(ka) 🚹⓪⨀(bhavant) 🚻①⨀(kusala) 🚻①⨀(ka) 🚻①⨀(akusala) 🚻①⨀(ka) 👆③⨀(ahaṃ) 🚻①⨀(kayiramāna) 🚻①⨀(dīgharatta) 🚺⑥⨀(ahita) 🚺⑥⨀(dukkha) 🚹⑥⨀(ima) 👆③⨀(ahaṃ) 🚻①⨀(kayiramāna) 🚻①⨀(dīgharatta) 🚺⑥⨀(hita) 🚺⑥⨀(sukha) 🚹⑥⨀(ima) 🔼(ti)
whoever / and / that / son / religious practitioners / intoxication and heedlessness / abstained from / they / from time to time / having approached / you should ask about : what / venerable sir / skilful / what / unskilful / what / by me / being done / for a long time / of harm / of unpleasant / of this, what / or however / by me / being done / for a long time / of beneficial / of pleasant / of this / quote
And, my son, having approached, from time to time, whichever religious practioners that have abstained from intoxication and heedlessness, you should ask them about: “What, Venerable Sir, is skilful? What is unskilful? What have been done by me for a long time that is harmful and unpleasant? Or moreover what have been done by me for a long time that is beneficial and pleasant?”

tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ kusalaṃ taṃ samādāya vatteyyāsi.
🚹⑥⨂(ta) 🔼(sutvā) 🚻①⨀(ya) 🚻①⨀(akusala) 🚻①⨀(ta) ⏯🤘⨀(abhinivajjeti) 🚻①⨀(ya) 🚻①⨀(kusala) 🚻①⨀(ta) 🔼(samādāya) ⏯🤘⨀(vattati) 🚹⑥⨀(ima)
of that / having heard / whatever / unskilful / that / will be removed / whatever / skilful / that / will be taken up / will be practiced/continued
“Having heard that (response), you should remove anything unskilful and continue or take up anything skilful.”

idaṃ kho tāta taṃ ariyaṃ cakkavattivattan ti.
🔼(idaṃ kho) 🚹⓪⨀(tāta) 🚻①⨀(ta) 🚻①⨀(ariya) 🚻①⨀(cakkavattivatta) 🔼(ti)
here / indeed / my son / that / noble / duty
“Here, my son, that is the noble duty.”

evaṃ devā ti kho rājā khattiyo rājisissa paṭissutvā ariye cakkavattivatte vatti.
🔼(evaṃ) 🚹⓪⨀(deva) 🔼(ti kho) 🚹①⨀(rāja) 🚹①⨀(khattiya) 🚹⑥⨀(rājisi) 🔼(paṭissutvā) 🚹②⨂(ariya) 🚻②⨂(cakkavattivatta) ⏮🤟⨀(vatti)
yes, that is right / Lord / quote / indeed / king / of kingly sage / having agreed / noble / duty / took place
“Yes, that is indeed right, my Lord”, the noble king, having agreed with the kingly sage, undertook the noble duty.

tassa ariye cakkavattivatte vattamānassa dibbaṃ cakkarantanaṃ pāturahosi.
🚹⑥⨀(ta) ②⨂(ariya) 🚻②⨂(cakkavattivatta) 🚹⑥⨀(vattamāna) 🚻①⨀(dibba) 🚻①⨀(cakkaratana) ⏮🤟⨀(pāturahosi)
while / noble / duty / taking place / celestial / jewelled wheel / manifested
While (the noble king) was performing the noble duty, the comet manifested.

disvā rañño khattiyassa etad ahosi: sutaṃ kho pana m’etaṃ: yassa rañño khattiyassa dibbaṃ cakkaratanaṃ pātubhavati, so hoti cakkavattī ti.
🔼(disvā) 🚹④⨀(rāja) 🚹④⨀(khattiya) 🚻①⨀(eta) ⏮🤟⨀(ahosi) : 🚹②⨀(suta) 🔼(kho pana) 👆③⨀(ahaṃ) 🚻①⨀(eta) : 🚹④⨀(ya) 🚹④⨀(rāja) 🚹④⨀(khattiya) 🚻①⨀(dibba) 🚻 ①⨀(cakkaratana) ▶️🤟⨀(pātubhavati) 🚹①⨀(ta) ▶️🤟⨀(hoti) 🚹①⨀(cakkavattī)
having seen / for king / for noble / this / was: for whichever / for king / for noble / celestial / jewelled wheel / manifests , he / becomes / wheel turning monarch
Having seen, the thought occured for the noble king: “And so thus have I heard: ‘For whichever noble king the comet manifests, he becomes the wheel turning monarch.’”

assaṃ nu kho ahaṃ rājā cakkavattī ti.
🚺⑦⨀(ima) 🔼(nu kho) 👆①⨀(ahaṃ) 🚹①⨀(rāja) 🚹①⨀(cakkavattī) 🔼(ti)
at this / ? / indeed / I / king / wheel turning monarch
“At this point, am I indeed the wheel turning monarch?”

atha kho taṃ cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvad eva rājā cakkavattī saddhiṃ caturaṅginiyā senāya.
🔼(atha kho) 🚻①⨀(ta) 🚻①⨀(cakkaratana) 🚺②⨀(puratthima) 🚺②⨀(disā) 🚺①⨀(pavatti) 🔼(anvadeva) 🚹①⨀(rāja) 🚹①⨀(cakkavattī) 🔼(saddhiṃ) 🚺③⨀(caturaṅgī) 🚺③⨀(sena)
after that / that / jewelled wheel / Eastern / direction / manifests / following behind / king / wheel turning monarch / together with / an army of four divisions, elephants, chariots and infantry / by army
After that, the comet manifests in the Eastern direction, following behind the wheel turning monarch together with an an army of four divisions, elephants, chariots and infantry.

yasmiṃ kho pana padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavatti vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.
🚹⑦⨀(ya) 🔼(kho pana) 🚹⑦⨀(padesa) 🚻①⨀(cakkaratana) ⏮🤟⨀(patiṭṭhāsi) 🔼(tattha) 🚹①⨀(rāja) 🚹①⨀(cakkavattī) 🚹②⨀(vāsa) ⏮🤟⨀(upagacchi) 🔼(saddhiṃ) 🚺③⨀(caturaṅgī) 🚺③⨀(sena)
at whatever / and next / at place / jewelled wheel / planted itself / in that place / king / wheel turning monach / residence / went towards / together with / an army of four divisions, elephants, chariots and infantry / by army
And next, at whatever place the comet planted itself, in that place the wheel turning king went towards and took residence, together with an army of four divisions, elephants, chariots and infantry.

ye kho pana puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṃkamitvā evam āhaṃsu: ehi kho mahārāja, svāgataṃ te mahārāja, sakan te mahārāja, anusāsa mahārājā ti.
🚹①⨂(ya) 🔼(kho pana) 🚺⑤⨀(puratthima) 🚺⑤⨀(disā) 🚹①⨂(paṭirāja) 🚹①⨂(ta) 🚹②⨀(rāja) 🚹②⨀(cakkavattī) 🔼(upasaṃkamitvā) 🔼(evaṃ) 🔄🤟⨂(āha) : ⏹🤘⨀(eti) 🔼(kho) 🚹⓪⨀(mahārāja) 🚻①⨀(svāgata) 🤘④⨀(tvaṃ) 🚹⓪⨀(mahārāja) 🚻①⨀(saka) 🤘④⨀(tvaṃ) 🚹⓪⨀(mahārāja) ⏹🤘⨀(anusāsati) 🚹⓪⨀(mahārāja) 🔼(ti)
whichever / and next / Eastern / direction / other kings / wheel turning monarch / having approached / they said : may you come / indeed / o great king / welcome / for you / o great king / my own / for you / o great king / may you advise / o great king / quote
And next, whichever other kings, having approached the wheel turning monarch from the Eastern direction, they said this: May you come, O Mahārāja, welcome to you, my own for you, may you advise (us).”

rājā cakkavatti evam āha: pāṇo na hantabbo.
🚹①⨀(rāja) 🚹①⨀(cakkavattī) 🔼(evaṃ) 🔄🤟⨀(āha) 🚹①⨀(pāṇa) 🔼(na) 🚹①⨀(hantabba)
king / wheel turning / he said / living beings / should be killed
The wheel turning monarch said: “Living beings should not be killed.”

adinnaṃ n’ādātabbaṃ.
🚻①⨀(adinna) 🔼(na) 🚻①⨀(ādātabba)
something which is not given / no / should be taken
“Something which is not given, should not be taken.”

kāmesu micchā na caritabbā.
🚹⑦⨂(kāma) 🔼(micchā) 🔼(na) 🚹①⨂(caritabba)
In sensual pleasures / wrongly / no / could be lived
“You should not be living in sensual pleasures.”

musā na bhāsitabbā.
🔼(musā) 🔼(na) 🚹①⨂(bhāsitabba)
falsehood / no / should be spoken
“Falsehoods should not be spoken.”

majjaṃ na pātabbaṃ.
🚻①⨀(majja) 🔼(na) 🚻①⨀(pātabba)
intoxicants / no / should be drunk
“Intoxicants should not be drunk.”

yathābhuttañ ca bhuñjathā ti.
🔼(yathābhuttaṃ ca) ⏹🤘⨂(bhuñjati)
eating the amount currently eaten / and / you must eat
“And you must eat in moderation.”

ye kho pana puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyuttā ahesuṃ… dakkhiṇaṃ disaṃ pavatti.
🚹①⨂(ya) 🔼(kho pana) 🚺⑤⨀(puratthima) 🚺⑤⨀(disā) 🚹①⨂(paṭirāja) 🚹①⨂(ta) 🚹⑥⨀(rāja) 🚹⑥⨀(cakkavattī) 🚹①⨂(anuyutta) ⏮🤟⨂(ahosi) … 🚺②⨀(dakkhiṇa) 🚺②⨀(disā) ⏮🤟⨀(pavatti)
whoever / and next / from Eastern / from direction / other kings / they / for king / for wheel turning / vassals / became / to south / to direction / moved
And next, whichever other kings from Eastern direction became vassals of the wheel turning monarch … (the comet) moved to Southern direction.

pe. pacchimaṃ. pe. uttaraṃ. pe.
🔼(pe) 🚺②⨀(pacchima) 🔼(pe) 🚺②⨀(uttara) 🔼(pe)
etc. / Western / etc. / Northern / etc.
Etc. for Western and Northern directions …

ye kho pana uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyuttā ahesuṃ.
🚹①⨂(ya) 🔼(kho pana) 🚺⑤⨀(uttara) 🚺⑤⨀(disā) 🚹①⨂(paṭirāja) 🚹①⨂(ta) 🚹⑥⨀(rāja) 🚹⑥⨀(cakkavattī) 🚹①⨂(anuyutta) ⏮🤟⨂(ahosi)
whoever / and next / from Northern / from direction / other kings / they / for king / for wheel turning / vassals / became
And next, whichever other kings from Northern direction became vassals of the wheel turning monarch.

Translate from Pali

brāhmaṇo va seṭṭho vaṇṇo (D III 81,10-11)
🚹①⨀(brāhmaṇa) 🔼(va) 🚹①⨀(seṭṭha) 🚹①⨀(vaṇṇa)
the brahmin / like / supreme / caste
Only the brahmin caste is supreme.
purisena purisaṃ karitvā khattiyā va seṭṭhā hīnā brāhmaṇā (D I 98,8-9)
🚹③⨀(purisa) 🚹②⨀(purisa) 🔼(karitvā) 🚹①⨂(khattiya) 🔼(va) 🚹①⨂(seṭṭha) 🚹①⨂(hīna) 🚹①⨂(brāhmaṇa)
with person / person / having done / warriors / only / supreme / inferior / brahmins
Having compared person with person, only the warriors are supreme and the brahmins are inferior.
na c’ etarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyo ‘bhiññataro (D III 99,8-9)
🔼(na ca etarahi) ▶️🤟⨀(vijjati) 🚹①⨀(añña) 🚹①⨀(samaṇa) 🔼(vā) 🚹①⨀(brāhmaṇa) 🔼(vā) 🚹⑤⨀(bhagavant) 🔼(bhiyyo abhiññataro)
not / but / presently / is present/exists / another / ascetic / or / brahmin / from the Blessed One / greater than / more learned
But presently there does not exist another ascetic or brahmin more learned than the Blessed One
tiṇhena satthena sīsam chindati (D I 56,32)
🚹③⨀(tiṇha) 🚹③⨀(sattha) 🚻①⨀(sīsa) ▶️🤟⨀(chindati)
by sharp / by sword / head / (he) cuts
He cuts off the head with a sharp sword.
na odanakummāsaṃ bhuñjeyyaṃ (D III 9,21-22)
🔼(na) 🚹②⨀(odanakummāsa) 🔵⏯👆⨀(bhuñjati)
no / rice and barley bread / consumes
I should not consume rice and barley bread
aggo ‘ham asmi lokassa, jeṭṭho ‘ham asmi lokassa, seṭṭho ‘ham asmi lokassa (D II 15,10-12)
🚹①⨀(agga) 👆①⨀(ahaṃ) ▶️👆⨀(atthi) 🚹⑥⨀(loka) 🚹①⨀(jeṭṭha) ▶️👆⨀(atthi) 🚹⑥⨀(loka) 🚹①⨀(seṭṭha) ▶️👆⨀(atthi) 🚹⑥⨀(loka)
supreme / I / am / of this world / oldest / am / of this world / foremost / am / of this world
I am the supreme of this world, the oldest of this world, the foremost of this world.
na mayaṃ ito bhiyyo pajānāma (D III 52,30-31)
🔼(na) 👆①⨂(ahaṃ) 🔼(ito bhiyyo) ▶️👆⨂(pajānāti)
not / we / from this / greater than / know
We do not know more than this.
idaṃ hīnaṃ, idaṃ paṇitaṃ (D II 223,2)
🚻①⨀(ima) 🚻①⨀(hīna) 🚻①⨀(ima) 🚻①⨀(paṇīta)
this / inferior / this superior
This is inferior, this is superior.
sañña nu kho bhante paṭhamaṃ uppajjati pacchā ñāṇaṃ, udāhu paṭhamaṃ ñāṇaṃ uppajjati pacchā saññā, udāhu sañña ca ñāṇaṃ ca apubbaṃ acarimaṃ uppajjanti. (D I 185,21-24)
🔼(sañña nu kho) 🚹⓪⨀(bhavant) 🚻①⨀(paṭhama) ▶️🤟⨀(uppajjati) 🚹①⨂(paccha) 🚻①⨀(ñāṇa) 🔼(udāhu) 🚻①⨀(paṭhama) ①⨀(ñāṇa) ▶️🤟⨀(uppajjati) 🚻①⨀(apubba) 🚻①⨀(acarima) ▶️🤟⨂(uppajjati)
perceiving / ? / indeed / Sir / first / arises / afterwards / understanding / or / first / understanding / arises / afterwards / perceiving / or / perceiving / and / understanding / and / not before / not later / arise
Does perception arise before understanding, or understanding arise before perception, or do they arise simultaneously?

Translate into Pali

MN 57 1.1-3.4 (M I 387,8-21 + 27-28 + 388,2-9):

Once, the fortunate one was dwelling (use present tense, which in contexts like this expresses a continuing state in the past) among the Koḷiyas. Then (atha kho) Puṇṇa, a Koḷiyan (Koḷiyaputto) , a bovine, and a naked ascetic Seniya, a canine, approached (aorist : past event at a point of time) this way towards the fortunate one. Having approached, Punna(the) Koliyan (who was) a bovine, having saluted the fortunate one, sat down to one side ekam-antam : used as an indeclinable-compound). The naked ascetic Seniya, however, (the) canine, exchanged greetings with the fortunate one ; having made agreeable polite conversation (word order : agreeable conversa- tion polite), squatting (gerund) like a dog, he sat down to one side, Punna the Koliyan bovine, seated to one side (put this clause first) said this to the fortunate one: " Sir, this naked ascetic Seniya (is) a canine, a doer-of-hard-tasks. He eats (what is) thrown-on-the-ground. He (use genitive and past participle) has long (digharattam) conformed (to) that dog-vow. What (will be) his future state ? " " Enough, Punna, don’t bother with this. Don’t ask me this," [Punna asks a second and a third time : the convention being that, however reluctant, one must satisfy an inquirer who persists in asking up to three times. In the Pali of this story the question is repeated with abbreviation (pe) in place of the second statement. The fortunate one reluctantly answers.] “. . . Nevertheless I will explain to you (te). In this connection, Punna, someone develops the dog-vow perfectly (paripuṇṇam : accusative used as adverb) . . . Having developed the dog-vow perfectly, having developed the-virtue-of-a-dog perfectly, having developed the-mind-of-a-dog perfectly, having developed the-style-of-a- dog perfectly, after death he is reborn in the condition (acc.) of dogs. But if (sace) he has the opinion (diiṭṭhi, fem. : Lesson 20) : ‘By this virtue or vow I shall be a god,’ that (fem.) is his wrong-opinion.” (Wrong-opinion produces as future state either purgatory or birth as an animal.)

Once, the fortunate one was dwelling (use present tense, which in contexts like this expresses a continuing state in the past) among the Koḷiyas.
ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo.

Then (atha kho) Puṇṇa, a Koḷiyan (Koḷiyaputto) , a bovine, and a naked ascetic Seniya, a canine, approached (aorist : past event at a point of time) this way towards the fortunate one.
Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṁsu;

Having approached, Punna(the) Koliyan (who was) a bovine, having saluted the fortunate one, sat down to one side (ekam-antam : used as an indeclinable-compound).
upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

The naked ascetic Seniya, however, (the) canine, exchanged greetings with the fortunate one ; having made agreeable polite conversation (word order : agreeable conversation polite), squatting (gerund) like a dog, he sat down to one side, Punna the Koliyan bovine, seated to one side (put this clause first) said this to the fortunate one: " Sir, this naked ascetic Seniya (is) a canine, a doer-of-hard-tasks.
Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati.

He eats (what is) thrown-on-the-ground.

He (use genitive and past participle) has long (digharattam) conformed (to) that dog-vow.
Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ.

What (will be) his future state ? "
Tassa kā gati, ko abhisamparāyo”ti?

" Enough, Punna, don’t bother with this. Don’t ask me this,"
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti.

[Punna asks a second and a third time : the convention being that, however reluctant, one must satisfy an inquirer who persists in asking up to three times. In the Pali of this story the question is repeated with abbreviation (pe) in place of the second statement. The fortunate one reluctantly answers.]
Dutiyampi kho puṇṇo koliyaputto govatiko …pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. Tassa kā gati, ko abhisamparāyo”ti?

“. . . Nevertheless I will explain to you (te).
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; api ca tyāhaṁ byākarissāmi.

In this connection, Punna, someone develops the dog-vow perfectly (paripuṇṇam : accusative used as adverb) . . . Having developed the dog-vow perfectly, having developed the-virtue-of-a-dog perfectly, having developed the-mind-of-a-dog perfectly, having developed the-style-of-a- dog perfectly, after death he is reborn in the condition (acc.) of dogs.
Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati.

But if (sace) he has the opinion (diiṭṭhi, fem. : Lesson 20) : ‘By this virtue or vow I shall be a god,’ that (fem.) is his wrong-opinion.”
Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi.

(Wrong-opinion produces as future state either purgatory or birth as an animal.) Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā.
Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti.

16 - Answers to Warder Lesson 19

Answers to A.K. Warder “Introduction to Pali” Lesson 19

Passage 1

Pāyāsisutta DN 23 PTS 2.316–2.358 23.11-23.67 (D II 343,8 - 346,18):

te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca sakatasatāni ekato pañca sakaṭasatāni. eko tāva satthavāho bahuṃ tiṇañ ca kaṭṭhañ ca udakañ ca āropetvā satthaṃ payāpesi. dvīhatīhapāyāto kho pana so sattho addasā purisaṃ kalaṃ lohitakkhiṃ apanaddhakalāpaṃ kumudamālaṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi gadrabharathena patipathaṃ āgacchantaṃ. disvā etad avoca : kuto bho āgacchasī ti. amukamhā janapadā ti. kuhiṃ gamissasī ti. amukaṃ nāma janapadan ti. kacci bho purato kantāre mahāmegho abhippavaṭṭo ti. evam kho bho purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni, bahuṃ tiṇañ ca kaṭṭhāñ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇani katthāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti.
atha kho so satthavāho satthike āmantesi : ayaṃ bho puriso evam āha : purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni, bahuṃ tiṇañ ca katthañ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ pāyāpethā ti. evam bho ti kho te satthikā tassa satthavāhassa paṭissutvā, chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ pāyāpesuṃ. te paṭhame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, dutiye pi satthavāse … tatiye pi satthavāse … catutthe pi satthavāse … pañcame pi satthavāse … chaṭṭhe pi satthavāse … sattame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, sabbe va anayavyasanaṃ āpajjiṃsu. ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā sabbe so yakkho amanusso bhakkhesi, aṭṭhikān’ eva sesesi.
yadā aññāsi dutiyo satthavāho : bahunikkhanto kho dāni so sattho ti, bahuṃ tiṇañ ca kaṭṭhañ ca udakañ ca āropetvā satthaṃ pāyāpesi. dvīhatīhapāyāto kho pan’ eso sattho addasā purisaṃ kālaṃ lohitakkhiṃ apanaddhakalāpaṃ kumudamālaṃ allavatthaṃ allakesaṃ kaddamamamkkhitehi cakkehi gadrabharathena patipathaṃ āgacchantaṃ. disvā etad avoca : kuto bho āgacchasī ti. amukamhā janapadā ri. kuhiṃ gamissasī ti. amukaṃ nāma janapadan ti. kacci kho purato kantāre mahāmegho abhippavaṭṭo ti. evam bho purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni, bahuṃ tiṇañ ca kaṭṭhañ ca udakañ ca, chaḍḍetha bho purānāni tiṇāni kaṭṭhani udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti.
atha kho so satthavāho satthike āmantesi : ayaṃ bho puriso evam āha : purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni bahuṃ tiṇāñ ca kaṭṭhañ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti. ayaṃ kho bho puriso n’ ev’ amhākaṃ mitto na pi ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. na kho chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathākatena bhaṇḍena satthaṃ pāyāpetha, na vo purāṇaṃ chaḍḍessāmā ti. evaṃ bho ti kho te satthikā tassa satthavāhassa paṭissutvā yathākatena bhaṇḍena satthaṃ pāyāpesuṃ. te paṭhame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, dutiye pi satthavāse … tatiye pi satthavāse … catutthe pi satthavāse … pañcame pi satthavāse … chaṭṭhe pi satthavāse … sattame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, tañ ca satthaṃ addasaṃsu anayavyasanaṃ apannaṃ. ye va tasmiṃ satthe ahesuṃ manussā vā pasū vā, tesañ ca atthikān’ eva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.
atha kho so satthavāho satthike āmantesi : ayaṃ kho bho so sattho anayavyasanaṃ āpanno yathā taṃ tena bālena satthavāhena pariṇāyakena. tena hi bho yān’ asmākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni tāni ādiyathā ti. evaṃ bho ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni tāni chaḍḍetvā, yāni tasmiṃ satthe mahāsārāni paṇiyāni tāni ādiyitvā, sotthinā taṃ kantāraṃ nitthariṃsu yathā taṃ paṇḍitena satthavāhena pariṇāyakena.

te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca sakatasatāni ekato pañca sakaṭasatāni.
🚹①⨂(ta) 🚻①⨀(ta) 🚹②⨀(sattha) 🔼(dvidhā) ⏮🤟⨂(vibhaji) 🚹⑤⨀(eka) ⚧①⨂(pañca) 🚻②⨂(sakaṭasata)
they | that | caravan | in two pieces | divided | from a single | five / one hundred carts
They divided that caravan into two pieces each with 500 carts.

dvīhatīhapayāto kho pana so sattho addasā purisaṃ kalaṃ lohitakkhiṃ apanaddhakalāpaṃ kumudamālaṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi gadrabharathena patipathaṃ āgacchantaṃ. 🚹①⨀(dvīhatīhapayāta) 🔼(kho pana) 🚹①⨀(ta) 🚹①⨀(sattha) ↩️🤟⨀(addasā) 🚹②⨀(purisa) 🚹②⨀(kala) 🚺②⨀(lohitakkhi) 🚹②⨀(apanaddhakalāpa) 🚹②⨀(allakesa) 🚺②⨀(kumudamālā) 🚹②⨀(allavattha) 🚹③⨂(kaddamamakkhita) 🚻⑤⨂(cakka) 🚹③⨀(gadrabharatha) 🚹②⨀(patipatha) 🚹②⨀(āgacchanta) travelled for 2 or 3 days | and next | that | caravan | saw | person | black | with red eyes | with quiver tied behind; (or “with the hair-knot untied”) | white water lily garland | with wet clothes | with wet hair | with mud splattered | with wheels | donkey coach | opposite road | approaching And next, after travelling for 2 or 3 days, that caravan encountered a dark person with red eyes, quiver tied behind, wet clothes and hair, in a donkey coach with mud splattered wheels approaching from the other direction of the road.

amukamhā janapadā ti.
🚹⑤⨀(amuka) 🚹①⨂(janapada) 🔼(ti)
from such and such | country | quote
“From such and such country.”

kuhiṃ gamissasī ti. 🔼(kuhiṃ) ⏭🤘⨀(gamissati) 🔼(ti) where? | you will go | quote “Where will you go?”

amukaṃ nāma janapadan ti.
🚻①⨀(amuka) 🔼(nāma) 🚹②⨀(janapada) 🔼(ti)
such and such | named | country | quote
“To such and such named country.”

evam kho bho purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni, bahuṃ tiṇañ ca kaṭṭhāñ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇani katthāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti.
🔼(evam) 🚹⓪⨀(bhavant) 🔼(purato) 🚹②⨂(kantāra) 🚹①⨀(mahāmegha) 🔼(abhippavaṭṭa) , 🚻①⨂(āsittodaka) 🚻①⨂(vaṭuma) 🚹②⨀(bahu) 🚻②⨀(tiṇa) 🔼(ca) 🚻②⨀(udaka) 🔼(ca) , ⏹🤘⨂(chaḍḍeti) 🔼(bho) 🚻②⨂(purāṇa) 🚻②⨂(tiṇa kattha udaka) 🚹③⨂(lahubhāra) 🚻③⨂(sakaṭa) 🚻①⨀(sīgha sīgha) ⏹🤘⨂(gacchati) 🔼(mā) 🚻②⨂(yogga) ▶️🤟⨀(kilameti)
thus | sir | in front of | desert | a great downpour | rained upon , waterlogged | path | a lot of | straw | and | water | and , you must throw away | sir | stale | grass | wood | water | with a light load | with cart | quickly | move | do not | vehicle | exhaust
“That’s right, sir, a great downpour rained in desert in front of you, the path is waterlogged, there are lots of straw and water, sir, you must throw away stale grass, wood and water, with a lightly loaded cart you must move quickly, don’t wear down the vehicle.”

atha kho so satthavāho satthike āmantesi : ayaṃ bho puriso evam āha : purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni, bahuṃ tiṇañ ca katthañ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ pāyāpethā ti.
🔼(atha bho) 🚹①⨀(ta) 🚹①⨀(satthavāha) 🚹②⨂(satthika) ⏮🤟⨀(āmantesi) : 🚹①⨀(ima) 🚹⓪⨀(bhavant) 🚹②⨀(purisa) 🔼(evaṃ) 🔄🤟⨀(āha) … 🔼(bho) 🚻②⨂(purāṇa) 🚻②⨂(tiṇa kattha udaka) , 🚹③⨂(lahubhāra) 🚻③⨂(sakaṭa) 🚹②⨀(sattha) 🔵⏯🤟⨀(payāpeti) 🔼(ti)
after that | that | caravan leader | wagon driver | discussed : this | sir | person | thus | said : (as above) | sir | you must throw away | stale | grass | wood | water | with a light load | with cart | caravan | cause to set out | quote
After that, that caravan leader discussed with the wagon driver: “This person said thus: ‘a great downpour rained in desert in front of us, the path is waterlogged, there are lots of straw and water, sir, you must throw away stale grass, wood and water, with a lightly loaded cart you must move quickly, don’t wear down the vehicle.’ Sir, you must throw away stale grass, wood and water, with a lightly loaded cart, you will cause the caravan to set out”

evam bho ti kho te satthikā tassa satthavāhassa paṭissutvā, chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ pāyāpesuṃ.
🔼(evam) 🚹⓪⨀(bhavant) 🔼(ti kho) 🚹①⨂(ta) 🚹①⨂(satthika) 🚹④⨀(satthavāha) 🔼(paṭissutvā) , 🔼(chaḍḍetvā) 🚻②⨂(purāṇa) 🚻②⨂(tiṇa kattha udaka) 🚹③⨂(lahubhāra) 🚻③⨂(sakaṭa) 🚹②⨀(sattha) ⏮🤟⨀(pāyāpesi)
thus | sir | quote | indeed | they | wagon driver | (for) caravan leader | having agreed with , having thrown away stale | grass | wood | water | with a light load | with cart | caravan | caused to set out
“Yes, sir.” The wagon driver, having agreed with the caravan leader, they threw away stale grass, wood and water, and with a lightly loaded cart, (the wagon driver) caused the caravan to set out.

te paṭhame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, dutiye pi satthavāse … tatiye pi satthavāse … catutthe pi satthavāse … pañcame pi satthavāse … chaṭṭhe pi satthavāse … sattame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, sabbe va anayavyasanaṃ āpajjiṃsu.
🚹①⨂(ta) 🚹②⨂(paṭhama) 🔼(pi) 🚹⑦⨀(satthavāsa) ⏮🤟⨂(addasa) 🚻②⨀(tiṇa) 🔼(vā) 🚻②⨀(kaṭṭha) 🔼(vā) 🚻②⨀(udaka) 🔼(vā) , 🚹②⨂(dutiya) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(tatiya) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(catuttha) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(pañcama) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(chaṭṭha) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹①⨀(sattama) 🔼(pi) 🚹⑦⨀(satthavāsa) 🔼(na) ⏮🤟⨂(addasa) 🚻②⨀(tiṇa) 🔼(vā) 🚻②⨀(kaṭṭha) 🔼(vā) 🚻②⨀(udaka) 🔼(vā) , 🚹①⨂(sabba) 🔼(va) 🚻①⨀(anaya vyasana) ⏮🤟⨂(āpajji)
they | first | also | at caravan campsite | no | saw | grass | or | wood | or | water , second campsite … third … fourth … fifth … sixth … seventh … | all | as | calamity and misfortune | suffered
They did not see grass, wood, or water at the first caravan campsite, or second, or third, or fourth, of fifth, or sixth, or seventh … as all suffered calamity and misfortune.

yadā aññāsi dutiyo satthavāho : bahunikkhanto kho dāni so sattho ti, bahuṃ tiṇañ ca kaṭṭhañ ca udakañ ca āropetvā satthaṃ pāyāpesi.
🔼(yadā) ⏮🤟⨀(aññāsi) 🚹①⨀(dutiya) 🚹①⨀(satthavāha) 🚹①⨀(bahunikkhanta) 🔼(kho) 🔼(dāni) 🚹①⨀(ta) 🚹①⨀(sattha) 🔼(ti) 🚹②⨀(bahu) 🚻②⨀(tiṇa) 🔼(ca) 🚻②⨀(udaka) 🔼(ca) 🔼(āropetvā) 🚹②⨀(sattha) ⏮🤟⨀(pāyāpesi)
when | knew | second | caravan leader : on the road for a long time | indeed | now | that | caravan | quote | a lot of | straw | and | water | having loaded
When the second caravan leader thought: “That caravan has been on the road for a long time now,” having loaded a lot of straw and water, (he) caused the caravan to set out.

dvīhatīhapāyāto kho pan’ eso sattho addasā purisaṃ kālaṃ lohitakkhiṃ apanaddhakalāpaṃ kumudamālaṃ allavatthaṃ allakesaṃ kaddamamamkkhitehi cakkehi gadrabharathena patipathaṃ āgacchantaṃ.
🚹①⨀(dvīhatīhapayāta) 🔼(kho pana) 🚹①⨀(eta) 🚹①⨀(sattha) ↩️🤟⨀(addasā) 🚹②⨀(purisa) 🚹②⨀(kala) 🚺②⨀(lohitakkhi) 🚹②⨀(apanaddhakalāpa) 🚺②⨀(kumudamālā) 🚹②⨀(allavattha) 🚹②⨀(allakesa) 🚹③⨂(kaddamamakkhita) 🚻⑤⨂(cakka) 🚹③⨀(gadrabharatha) 🚹②⨀(patipatha) 🚹②⨀(āgacchanta)
travelled for 2 or 3 days | and next | this | caravan | saw | person | black | with red eyes | white water lily garland | with wet clothes | with wet hair | with quiver tied behind | with mud splattered | with wheels | donkey coach | opposite road | approaching
And next, after travelling for 2 or 3 days, this caravan encountered a dark person with red eyes, wet clothes and hair, quiver tied behind, in a donkey coach with mud splattered wheels approaching from the other direction of the road.

amukamhā janapadā ti.
🚹⑤⨀(amuka) 🚹①⨂(janapada) 🔼(ti)
from such and such | country | quote
“From such and such country.”

kuhiṃ gamissasī ti.
🔼(kuhiṃ) ⏭🤘⨀(gamissati) 🔼(ti)
where? | you will go | quote
“Where will you go?”

amukaṃ nāma janapadan ti.
🚻①⨀(amuka) 🔼(nāma) 🚹②⨀(janapada) 🔼(ti)
such and such | named | country | quote
“To such and such named country.”

atha kho so satthavāho satthike āmantesi : ayaṃ bho puriso evam āha : purato kantāre mahāmegho abhippavaṭṭo, āsittodakāni vaṭumāni bahuṃ tiṇāñ ca kaṭṭhañ ca udakañ ca, chaḍḍetha bho purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamethā ti.
🔼(atha bho) 🚹①⨀(ta) 🚹①⨀(satthavāha) 🚹②⨂(satthika) ⏮🤟⨀(āmantesi) : 🚹①⨀(ima) 🔼(bho) 🚹②⨀(purisa) 🔼(evaṃ) 🔄🤟⨀(āha) … 🔼(bho) 🚻②⨂(purāṇa) 🚻②⨂(tiṇa kattha udaka) , 🚹③⨂(lahubhāra) 🚻③⨂(sakaṭa) 🚹②⨀(sattha) 🔵⏯🤟⨀(payāpeti) 🔼(ti)
after that | that | caravan leader | wagon driver | discussed : this | sir | person | thus | said : (as for first caravan above)
After that, that caravan leader discussed with the wagon driver: “This person said thus: ‘a great downpour rained in desert in front of us, the path is waterlogged, there are lots of straw and water, sir, you must throw away stale grass, wood and water, with a lightly loaded cart you must move quickly, don’t wear down the vehicle.’”

evaṃ bho ti kho te satthikā tassa satthavāhassa paṭissutvā yathākatena bhaṇḍena satthaṃ pāyāpesuṃ.
🔼(evam) 🚹⓪⨀(bhavant) 🔼(ti kho) 🚹①⨂(ta) 🚹①⨂(satthika) 🚹④⨀(satthavāha) 🔼(paṭissutvā) , 🔼(yathā) 🚹③⨀(kata) 🚻③⨀(bhaṇḍa) 🚹②⨀(sattha) ⏮🤟⨀(pāyāpesi)
thus | sir | quote | indeed | they | wagon driver | (for) caravan leader | having agreed with , as per original | with contents | caravan | caused to set out
“Yes, sir.” The wagon driver, having agreed with the caravan leader, caused to set out with complete contents.

te paṭhame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, dutiye pi satthavāse … tatiye pi satthavāse … catutthe pi satthavāse … pañcame pi satthavāse … chaṭṭhe pi satthavāse … sattame pi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā, tañ ca satthaṃ addasaṃsu anayavyasanaṃ āpannaṃ.
🚹①⨂(ta) 🚹②⨂(paṭhama) 🔼(pi) 🚹⑦⨀(satthavāsa) 🔼(na) ⏮🤟⨂(addasa) 🚻②⨀(tiṇa) 🔼(vā) 🚻②⨀(kaṭṭha) 🔼(vā) 🚻②⨀(udaka) 🔼(vā) , 🚹②⨂(dutiya) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(tatiya) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(catuttha) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(pañcama) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹②⨂(chaṭṭha) 🔼(pi) 🚹⑦⨀(satthavāsa) … 🚹①⨀(sattama) 🔼(pi) 🚹⑦⨀(satthavāsa) 🔼(na) ⏮🤟⨂(addasa) 🚻②⨀(tiṇa) 🔼(vā) 🚻②⨀(kaṭṭha) 🔼(vā) 🚻②⨀(udaka) 🔼(vā) , 🚻①⨀(ta) 🔼(ca) 🚹②⨀(sattha) ⏮🤟⨂(addasa) 🚻①⨀(anaya vyasana) 🚻①⨀(āpanna)
they | first | also | at caravan campsite | no | saw | grass | or | wood | or | water , second campsite … third … fourth … fifth … sixth … seventh … that | and | caravan | saw | calamity and misfortune | fallen into
They did not see grass, wood, or water at the first caravan campsite, or second, or third, or fourth, of fifth, or sixth, or seventh … and they saw that caravan that had fallen into calamity and misfortune.

atha kho so satthavāho satthike āmantesi : ayaṃ kho bho so sattho anayavyasanaṃ āpanno yathā taṃ tena bālena satthavāhena pariṇāyakena.
🔼(atha bho) 🚹①⨀(ta) 🚹①⨀(satthavāha) 🚹②⨂(satthika) ⏮🤟⨀(āmantesi) : 🚹①⨀(ima) 🔼(kho) 🚹⓪⨀(bhavant) 🚹①⨀(sattha) 🚻①⨀(anaya vyasana) 🚹①⨀(āpanna) 🔼(yathā) 🚻①⨀(ta) 🚹③⨀(ta) 🚹③⨀(bāla) 🚹③⨀(satthavāha) 🚹③⨀(pariṇāyaka)
after that | that | caravan leader | wagon driver | discussed : that | indeed | sir | caravan | calamity and misfortune | had fallen into | in whatever way | that by that | foolish | caravan leader | by leader
After that, that caravan leader discussed with the wagon driver: “That caravan indeed, sir, had fallen into calamity and misfortune in whatever way by that foolish caravan leader.”

tena hi bho yān’ asmākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni tāni ādiyathā ti.
🔼(tena hi) 🚹⓪⨀(bhavant) 🚻①⨂(ya)) 👆④⨂(ahaṃ) 🚹⑦⨀(sattha) 🚻②⨂(appasāra) 🚻②⨂(paṇiya) , 🚻①⨂(ta) 🔼(chaḍḍetvā) 🚻①⨂(ya)) 👆④⨂(ahaṃ) 🚹⑦⨀(sattha)🚻②⨂(mahāsāra) 🚻②⨂(paṇiya) 🚻①⨂(ta) ▶️🤘⨂(ādiyati) 🔼(ti)
therefore | sir | whichever | for us | in caravan | of little worth | article of trade , that | having discarded , whichever | for us | in caravan | of immense wealth | article of trade , that | you take
“Therefore, sir, having discarded whichever articles of trade of little worth for us in (our) caravan, take whichever articles of immense value in (that) caravan.”

evaṃ bho ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni tāni chaḍḍetvā, yāni tasmiṃ satthe mahāsārāni paṇiyāni tāni ādiyitvā, sotthinā taṃ kantāraṃ nitthariṃsu yathā taṃ paṇḍitena satthavāhena pariṇāyakena.
🔼(evam) 🚹⓪⨀(bhavant) 🔼(ti kho) 🚹①⨂(ta) 🚹①⨂(satthika) 🚹④⨀(satthavāha) 🔼(paṭissutvā) , 🚻①⨂(ya) 🚹⑦⨀(saka) 🚹⑦⨀(sattha) 🚻②⨂(appasāra) 🚻②⨂(paṇiya) , ①⨂(ya)) 🚹⑦⨀(ta) 🚹⑦⨀(sattha)🚻②⨂(mahāsāra) 🚻②⨂(paṇiya) 🚻①⨂(ta) 🔼(ādiyitvā) , 🔼(sotthinā) 🚻①⨀(ta) 🚹②⨀(kantāra) ⏮🤟⨂(nitthari) 🔼(yathā) 🚻①⨀(ta) 🚹③⨀(paṇḍita) 🚹③⨀(satthavāha) 🚹③⨀(pariṇāyaka)
thus | sir | quote | indeed | they | wagon driver | (for) caravan leader | having agreed with , whichever | at own | in caravan | of little worth | article of trade | that | having discarded , whichever | in that | in caravan | of immense wealth | article of trade , having taken , safely | that | desert | crossed over | according to | that | with wise | caravan leader | leader
Yes, sir.” The wagon driver, having agreed with the caravan leader, having discarded whichever articles of trade of little worth in own caravan, having taken whichever articles of immense value in that caravan, safely crossed over the desert in accordance with the wise caravan leader.

Passage 2

Kūṭadantasutta DN 5 PTS 1.127–1.149 1.1-1.4, 3.1-3.5, 4.1-4.13, 5.1-6.5, 7.36-11.13 (D I 127,1 - 135,28):

Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā Magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena Khāṇumataṁ nāma Magadhānaṁ brāhmaṇagāmo tad avasari. Tatra sudaṁ bhagavā Khāṇumate viharati Ambalaṭṭhikāyaṁ. Tena kho pana samayena Kūṭadanto brāhmaṇo Khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā Māgadhena Seniyena Bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Tena kho pana samayena Kūṭadanto brāhmaṇo upari pāsāde divāseyyaṁ upagato hoti. Addasā kho Kūṭadanto brāhmaṇo Khāṇumatake brāhmaṇagahapatike Khāṇumatā nikkhamitvā saṅghasaṅghīgaṇībhūte yena ambalaṭṭhikā ten’ upasaṅkamante. Disvā khattaṁ āmantesi: kiṁ nu kho bho khatte Khāṇumatakā brāhmaṇagahapatikā Khāṇumatā nikkhamitvā saṅghasaṅghīgaṇībhūtā yena Ambalaṭṭhikā ten’ upasaṅkamantī ti? Atthi kho bho samaṇo Gotamo Sakyaputto Sakyakulā pabbajito. Magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ Khāṇumataṁ anuppatto Khāṇumate viharati Ambalaṭṭhikāyaṁ. Tam ete bhavantaṁ Gotamaṁ dassanāya upasaṅkamantī ti. Atha kho Kūṭadantassa brāhmaṇassa etad ahosi: sutaṁ kho pana m’ etaṁ: samaṇo gotamo tividhayaññasampadaṁ jānātī ti. Na kho panāhaṁ jānāmi tividhaṁyaññasampadaṁ, icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Yan nūnāhaṁ samaṇaṁ Gotamaṁ upasaṅkamitvā tividhayaññasampadaṁ puccheyyan ti.
Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: tena hi bho khatte yena Khāṇumatakā brāhmaṇagahapatikā ten’ upasaṅkama. upasaṅkamitvā Khāṇumatake brāhmaṇagahapatike evaṁ vadehi: Kūṭadanto bho brāhmaṇo evam āha : āgamentu kira bhavanto, Kūṭadanto pi brāhmaṇo samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti. Evaṁ bho ti kho so khattā Kūṭadantassa brāhmaṇassa paṭissutvā yena Khāṇumatakā brāhmaṇagahapatikā ten’ upasaṅkami, upasaṅkamitvā Khāṇumatake brāhmaṇagahapatike etad avoca: Kūṭadanto bho brāhmaṇo evam āha : āgamentu kira bhavanto, Kūṭadanto pi brāhmaṇo samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti. Tena kho pana samayena anekāni brāhmaṇasatāni Khāṇumate paṭivasanti: Kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā ti. Assosuṁ kho te brāhmaṇā: Kūṭadanto kira brāhmaṇo samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti. Atha kho te brāhmaṇā yena Kūṭadanto brāhmaṇo ten’ upasaṅkamiṁsu, upasaṅkamitvā Kūṭadantaṁ brāhmaṇaṁ etad avocuṁ: saccaṁ kira bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti? Evaṁ kho me bho hoti: aham pi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī ti. Mā bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamituṁ. Sace bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamissati, bhoto Kūṭadantassa yaso hāyissati, samaṇassa Gotamassa yaso abhivaḍḍhissati. Yam pi bhoto Kūṭadantassa yaso hāyissati, samaṇassa Gotamassa yaso abhivaḍḍhissati, iminā p’ aṅgena na arahati bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamituṁ. Samaṇo tv eva Gotamo arahati bhavantaṁ Kūṭadantaṁ dassanāya upasaṅkamitun ti. Evaṁ vutte Kūṭadanto brāhmaṇo te brāhmaṇe etad avoca: Tena hi, bho, mama pi suṇātha yathā mayam eva arahāma taṁ bhavantaṁ Gotamaṁ dassanāya upasaṅkamituṁ, na tv eva arahati so bhavaṁ Gotamo amhākaṁ dassanāya upasaṅkamituṁ. Samaṇo khalu bho Gotamo Khāṇumataṁ anuppatto Khāṇumate viharati Ambalaṭṭhikāyaṁ. Ye kho pana ke ci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. Atithī kho pan’ amhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yam pi bho samaṇo Gotamo Khāṇumataṁ anuppatto Khāṇumate viharati Ambalaṭṭhikāyaṁ, atith’ amhākaṁ samaṇo Gotamo. Atithi kho pan’ amhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Iminā p’ aṅgena n’ ārahati so bhavaṁ Gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayam eva arahāma taṁ bhavantaṁ Gotamaṁ dassanāya upasaṅkamitun ti.
Atha kho Kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena Ambalaṭṭhikā yena bhagavā ten’ upasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho Kūṭadanto brāhmaṇo bhagavantaṁ etad avoca: “sutaṁ m’ etaṁ, bho Gotama: ‘samaṇo Gotamo tividhayaññasampadaṁ jānātī ti. Na kho panāhaṁ jānāmi tividhayaññasampadaṁ, icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Sādhu me bhavaṁ Gotamo tividhayaññasampadaṁ desetū ti. Tena hi brāhmaṇa suṇāhi sādhukaṁ manasikarohi bhāsissāmī ti. Evaṁ, bho ti kho Kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etad avoca: bhūtapubbaṁ brāhmaṇa rājā Mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho brāhmaṇa rañño Mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yan nūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Atha kho, brāhmaṇa, rājā Mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etad avoca: idha mayhaṁ brāhmaṇa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yan nūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā ti. Icchām’ ahaṁ brāhmaṇa mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā ti.
Evaṁ vutte brāhmaṇa purohito brāhmaṇo rājānaṁ Mahāvijitaṁ etad avoca: bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātā pi dissanti nigamaghātā pi dissanti nagaraghātā pi dissanti panthaduhanā pi dissanti. Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā. Siyā kho pana bhoto rañño evam assa: aham etaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. Api ca kho idaṁ saṁvidhānaṁ āgamma evam etassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya tesaṁ bhavaṁ rājā pābhataṁ anuppadetu, ye bhoto rañño janapade ussahanti rājaporise tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu, te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; mahā ca rañño rāsiko bhavissati, khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī ti.

Evaṁ me sutaṁ.
🔼(evaṃ) 👆③⨀(ahaṃ) 🚻①⨀(suta)
thus | by me | heard
Thus was heard by me.

Ekaṁ samayaṁ bhagavā Magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena Khāṇumataṁ nāma Magadhānaṁ brāhmaṇagāmo tad avasari.
🚹②⨀(eka) 🚹②⨀(samaya) 🚹①⨀(bhagavant) 🚹⑦⨂(magadha) 🚺②⨀(cārikā) 🚹①⨀(caramāna) 🚹③⨀(mahanta) 🚹③⨀(bhikkhusaṅgha) 🔼(saddhiṃ) 🚹③⨀(ya) 🚻①⨀(khāṇumata) 🔼(nāma) 🚹①⨂(magadha) 🚹①⨀(brāhmaṇagāma) 🚻①⨀(ta) ⏮🤟⨀(avasari)
one | time | the Blessed One | at Magadha | walking journey | walking in | with a large | community of monastics | by where | Khāṇumata | named | Magadha | village | that | arrived
At one occasion the Blessed One was doing a walking journey in Magadha together with a large retinue of bhikkhus and arrived where a Magadhan holy village named Khāṇumata was.

Tatra sudaṁ bhagavā Khāṇumate viharati Ambalaṭṭhikāyaṁ.
🔼(tatra) 🔼(sudaṃ) 🚹①⨀(bhagavant) 🚻⑦⨀(khāṇumata) ▶️🤟⨀(viharati) 🚺⑦⨀(ambalaṭṭhikā)
in that place | surely | the Blessed One | at Khāṇumata | stays | Ambalaṭṭhikā
At that place of course the Blessed One stays at Ambalaṭṭhikā (monastery) in Khāṇumata.

Tena kho pana samayena Kūṭadanto brāhmaṇo Khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā Māgadhena Seniyena Bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
🚹③⨀(ta) 🔼(kho pana) 🚹③⨀(samaya) 🚹①⨀(kūṭadanta) 🚹①⨀(brāhmaṇa) 🚻②⨀(khāṇumata) ▶️🤟⨀(ajjhāvasati) 🚹②⨀(sattussada) 🚹②⨀(satiṇakaṭṭhodaka) 🚹②⨀(sadhañña) 🚹②⨀(rājabhogga) 🚹③⨀(rāja) 🚹③⨀(māgadha) 🚹③⨀(seniya) 🚹③⨀(bimbisāra) 🚹②⨀(dinna) 🚹②⨀(rājadāya) 🚻②⨀(brahmadeyya)
by there | and next | time | Kūṭadanta | holy man | Khāṇumata | is settled | full of life } full of grass, wood and water | full on grain, crops | crown property | by King | by of Magadha | by Seniya | by Bimbisāra | offering | royal endowment | grant
At that time the holy man Kūṭadanta is settled at Kūṭadanta, which was a crown property full of life, grass, wood, water, grain, crops, and it was a royal endowment and grant of King Seniya Bimbisāra of Magadha.

Addasā kho Kūṭadanto brāhmaṇo Khāṇumatake brāhmaṇagahapatike Khāṇumatā nikkhamitvā saṁghāsaṁghīgaṇībhūte yena ambalaṭṭhikā ten’ upasaṅkamante.
↩️🤟⨀(addasā) | 🔼(kho) 🚹①⨀(kūṭadanta) 🚹①⨀(brāhmaṇa) 🚹②⨂(khāṇumataka) 🚹②⨂(brāhmaṇagahapatikā) 🚻⑤⨀(khāṇumata) 🔼(nikkhamitvā saṁghāsaṁghīgaṇībhūte) 🚻③⨀(ya) 🚺①⨂(ambalaṭṭhikā) 🚻③⨀(ta) 🔵▶️🤟⨂(upasaṅkamati)
saw | 💡| Kūṭadanta | holy man | of Khāṇumata | Brahmans and householders | from brahman village in Magadha | having left | clustered in groups | by where | Ambalaṭṭhikā | by there | approach
The holy man Kūṭadanta saw the Brahmans and householders of Khāṇumata, having left from Khāṇumata clustered in groups, approach Ambalaṭṭhikā.

Disvā khattaṁ āmantesi: kiṁ nu kho bho khatte Khāṇumatakā brāhmaṇagahapatikā Khāṇumatā nikkhamitvā saṅghasaṅghīgaṇībhūtā yena Ambalaṭṭhikā ten’ upasaṅkamantī ti?
🔼(disvā) 🚹②⨀(khatta) ⏮🤟⨀(āmantesi) : 🚻①⨀(ka) 🔼(nu kho) 🚹⓪⨀(bhavant) 🚹②⨂(khatta) 🚹①⨂(khāṇumataka)) 🚹①⨂(brāhmaṇagahapatikā) 🚻⑤⨀(khāṇumata) 🔼(nikkhamitvā saṁghāsaṁghīgaṇībhūte) 🚻③⨀(ya) 🚺①⨂(ambalaṭṭhikā) 🚻③⨀(ta) ▶️🤟⨂(upasaṅkamati) 🔼(ti)
having seen | steward | addressed: why | does? | sir steward | of Khāṇumata | Brahmans and householders | from Khāṇumata | having left clustered in groups | by where | Ambalaṭṭhikā | by there | approach
Having seen, (he) addressed the steward: “Steward sir, why do the Brahmans and householders of Khāṇumata, having left from Khāṇumata clustered in groups, approach Ambalaṭṭhikā?”

Atthi kho bho samaṇo Gotamo Sakyaputto Sakyakulā pabbajito.
▶️🤟⨀(atthi) 🚹⓪⨀(bhavant) 🚹①⨀(samaṇa) 🚹①⨀(gotama) 🚹①⨀(sakyaputta) 🚻⑤⨀(sakyakula) 🚹①⨀(pabbajita)
there exists | sir | ascetic | Gotama | young Sakyan | of the Sakyan clan | renunciant
“Sir, the young Saktan ascetic Gotama of the Sakyan clan, the renunciant, is there.”

Magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ Khāṇumataṁ anuppatto Khāṇumate viharati Ambalaṭṭhikāyaṁ.
🚹⑦⨂(magadha) 🚺②⨀(cārikā) 🚹①⨀(caramāna) 🚹③⨀(mahanta) 🚹③⨀(bhikkhusaṅgha) 🔼(saddhiṃ) 🚻②⨀(khāṇumata) 🚹①⨀(anuppatta) 🚻②⨂(khāṇumata) ▶️🤟⨀(viharati) 🚺②⨂(ambalaṭṭhikā)
at Magadha | walking journey | walking in | with a large | community of monastics | Khāṇumata | arrived | Khāṇumata | dwells in | Ambalaṭṭhikā
He was doing a walking journey in Magadha together with a large retinue of bhikkhus, arrived at Khāṇumata and is dwelling in Ambalaṭṭhikā in Khāṇumata.

Atha kho Kūṭadantassa brāhmaṇassa etad ahosi: sutaṁ kho pana m’ etaṁ: samaṇo gotamo tividhayaññasampadaṁ jānātī ti.
🔼(atha kho) 🚹④⨀(kūṭadanta) 🚹④⨀(brāhmaṇa) 🚻①⨀(eta) ⏮🤟⨀(ahosi) : 🚻①⨀(suta) 🔼(kho pana) 👆③⨀(ahaṃ) 🚻①⨀(eta) 🚹①⨀(samaṇa) 🚹①⨀(gotama) 🔼(tividhayaññasampadaṁ) ▶️🤟⨀(jānāti) 🔼(ti)
after that | for Kūṭadanta | for holy man | this | was : heard | indeed | this | ascetic | Gotama | successful execution of the sacrifice in three ways | understands | quote
After that, the thought occurred for Kūṭadanta the holy man: “Indeed this was heard by me: ‘The ascetic Gotama understands how to perform the three way sacrifice.’”

Na kho panāhaṁ jānāmi tividhaṁyaññasampadaṁ, icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
🔼(na kho pana) 👆①⨀(ahaṃ) ▶️👆⨀(jānāti) 🔼(tividhayaññasampadaṁ) ▶️👆⨀(icchati) 🔼(cāhaṃ) 🚹②⨀(mahāyañña) 🔼(yajituṃ)
no | indeed | I | understand | successful execution of the sacrifice in three ways | understands , I wish | and I | great sacrificial offering | to make a sacrificial offering
“Indeed, I don’t understand how to perform the three way sacrifice, I wish to perform a great sacrifice.”

Yan nūnāhaṁ samaṇaṁ Gotamaṁ upasaṅkamitvā tividhayaññasampadaṁ puccheyyan ti.
🚻①⨀(ya) 🔼(nūnāhaṃ) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🔼(upasaṅkamitvā) 🔼(tividhayaññasampadaṁ) 🔵⏯👆⨀(pucchati) 🔼(ti)
whatever | maybe I | ascetic | Gotama | having approached | successful execution of the sacrifice in three ways | I ask | quote
“Maybe I, having approached the ascetic Gotama, ask how to successful execute the sacrifice in three ways.”

Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: tena hi bho khatte yena Khāṇumatakā brāhmaṇagahapatikā ten’ upasaṅkama.
🔼(atha kho) 🚹①⨀(kūṭadanta) 🚹①⨀(brāhmaṇa) 🚹②⨀(khatta) ⏮🤟⨀(āmantesi) : 🔼(tena hi) 🚹⓪⨀(bhavant) 🚹②⨂(khatta) 🚻③⨀(ya) 🚹⑤⨀(khāṇumataka) 🚹①⨂(brāhmaṇagahapatikā) 🚻③⨀(ta) ⏹🤘⨀(upasaṅkamati)
after that | Kūṭadanta | holy man | steward | discussed : therefore | sir | steward | by where | from Khāṇumataka | Brahmans and householders | by there | you must approach
After that, Kūṭadanta discussed with the steward: “Therefore, steward sir, you must approach the Brahmans and householders from Khāṇumataka.”

upasaṅkamitvā Khāṇumatake brāhmaṇagahapatike evaṁ vadehi: Kūṭadanto bho brāhmaṇo evam āha : āgamentu kira bhavanto, Kūṭadanto pi brāhmaṇo samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti.
🔼(upasaṅkamitvā) 🚹②⨂(khāṇumataka) 🚹②⨂(brāhmaṇagahapatikā) 🔼(evaṃ) ⏹🤘⨀(vadeti) 🚹①⨀(kūṭadanta) 🚹①⨀(bhavant) 🚹①⨀(brāhmaṇa) 🔼(evaṃ) 🔄🤟⨀(āha) : ⏹🤟⨂(āgameti) 🔼(kira) 🚹⓪⨂(bhavant) 🚹①⨀(kūṭadanta) 🔼(pi) 🚹①⨀(brāhmaṇa) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🚻④⨀(dassana) ⏭🤟⨀(upasaṅkamati) 🔼(ti)
having approached | Khāṇumataka | Brahmans and householders | thus you must say : Kūṭadanta | sir | holy man | thus | said : we must expect | truly | sirs | Kūṭadanta | also | holy man | ascetic | Gotama | for seeing | he will approach | quote
Having approached, you must say thus to the Brahmans and householders from Khāṇumataka: “Sir, the honourable Kūṭadanta the holy man said: ‘’Sirs, we must expect Kūṭadanta the holy man will also approach the ascetic Gotama for seeing.’”

Evaṁ bho ti kho so khattā Kūṭadantassa brāhmaṇassa paṭissutvā yena Khāṇumatakā brāhmaṇagahapatikā ten’ upasaṅkami, upasaṅkamitvā Khāṇumatake brāhmaṇagahapatike etad avoca: Kūṭadanto bho brāhmaṇo evam āha : āgamentu kira bhavanto, Kūṭadanto pi brāhmaṇo samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti.
🔼(evaṃ) 🚹⓪⨀(bhavant) 🔼(ti kho) 🚹①⨀(ta) 🚹①⨂(khatta) 🚹④⨀(kūṭadanta) 🚹④⨀(brāhmaṇa) 🔼(paṭissutvā) 🚻③⨀(ya) 🚹⑤⨀(khāṇumataka) 🚹①⨂(brāhmaṇagahapatikā) 🚻③⨀(ta) ⏮🤟⨀(upasaṅkami) , 🔼(upasaṅkamitvā) 🚹②⨂(khāṇumataka) 🚹②⨂(brāhmaṇagahapatikā) 🚻①⨀(eta) 🔵⏮🤟⨀(avoca) : ⏹🤟⨂(āgameti) 🔼(kira) 🚹⓪⨂(bhavant) 🚹①⨀(kūṭadanta) 🔼(pi) 🚹①⨀(brāhmaṇa) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🚻④⨀(dassana) ⏭🤟⨀(upasaṅkamati) 🔼(ti)
thus | sir | quote | 💡| that | steward | Kūṭadanta | holy man | having agreed with | by where | from Khāṇumataka | Brahmans and householders | by there | approached , having approached | from Khāṇumataka | Brahmans and householders | this | was said : Kūṭadanta | sir | holy man | thus | said : we must expect | truly | sirs | Kūṭadanta | also | holy man | ascetic | Gotama | for seeing | he will approach | quote
“Yes, sir” 💡that steward having agreed with Kūṭadanta the holy man and approached the Brahmans and householders from Khāṇumataka. Having approached the Brahmans and householders from Khāṇumataka, this was said: “Sir, the honourable Kūṭadanta the holy man said: ‘’Sirs, we must expect Kūṭadanta the holy man to also approach the ascetic Gotama for seeing.’”

Tena kho pana samayena anekāni brāhmaṇasatāni Khāṇumate paṭivasanti: Kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā ti.
🚻③⨀(ta) 🔼(kho pana) 🚹③⨀(samaya) 🚻①⨂(aneka) 🚻①⨂(brāhmaṇasata) 🚻⑦⨀(khāṇumata)▶️🤟⨂(paṭivasati) : 🚹④⨀(kūṭadanta) 🚹④⨀(brāhmaṇa) 🚻②⨀(mahāyañña) ⏭👆⨂(anubhavati) 🔼(ti)
by there | and now | time | countless | one hundred Brahmans | at Khāṇumata | live : for Kūṭadanta | holy man | great sacrificial offering | I will undergo
By this time lots of hundreds of brahmans live in Khāṇumata: “I will undergo the great sacrificial offering for Kūṭadanta the holy man.”

Atha kho te brāhmaṇā yena Kūṭadanto brāhmaṇo ten’ upasaṅkamiṁsu, upasaṅkamitvā Kūṭadantaṁ brāhmaṇaṁ etad avocuṁ: saccaṁ kira bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamissatī ti?
🔼(atha kho) 🚹①⨂(ta) 🚹①⨂(brāhmaṇa) 🚻③⨀(ya) 🚹 🚹①⨀(kūṭadanta) 🚻③⨀(ta) ⏮🤟⨀(upasaṅkami) , 🔼(upasaṅkamitvā) 🚹②⨀(kūṭadanta) 🚹②⨀(brāhmaṇa) 🚻①⨀(eta) ⏮🤟⨂(avoca) 🚻①⨀(sacca) 🔼(kira) 🚹⓪⨀(bhavanta) 🚹⓪⨀(kūṭadanta) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🚻④⨀(dassana) ⏭🤟⨀(upasaṅkamati) 🔼(ti)
after that | those | brahmans | by where | Kūṭadanta | by there | approached , having approached | Kūṭadanta | holy man | this | said : truly | indeed | venerable | Kūṭadanta | holy man | ascetic | Gotama | for seeing | he will approach | quote
After that, those brahmans approached Kūṭadanta the holy man, and having approached Kūṭadanta the holy man said this: “Is it true indeed that Venerable Kūṭadanta the holy man indeed will approach the ascetic Gotama for seeing?”

Sace bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamissati, bhoto Kūṭadantassa yaso hāyissati, samaṇassa Gotamassa yaso abhivaḍḍhissati.
🔼(sace) 🚹①⨀(bhavanta) 🚹①⨀(kūṭadanta) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🚻④⨀(dassana) ⏭🤟⨀(upasaṅkamati) , 🚹⑥⨀(bhavant) 🚹⑥⨀(kūṭadanta) 🚹②⨀(yasas) ⏭🤟⨀(hāyati) 🚹⑥⨀(samaṇa) 🚹⑥⨀(gotama) 🚹②⨀(yasas) ⏭🤟⨀(abhivaḍḍhati)
if | venerable | Kūṭadanta | ascetic | Gotama | for seeing | will approach | of Venerable | of Kūṭadanta | reputation | decline , of ascetic | of Gotama | reputation | increase
“If Venerable Kūṭadanta will approach the ascetic Gotama for seeing, the reputation of Venerable Kūṭadanta will decline, and the reputation of ascetic Gotama will increase.”

Yam pi bhoto Kūṭadantassa yaso hāyissati, samaṇassa Gotamassa yaso abhivaḍḍhissati, iminā p’ aṅgena na arahati bhavaṁ Kūṭadanto samaṇaṁ Gotamaṁ dassanāya upasaṅkamituṁ.
🔼(yampi) 🚹⑥⨀(bhavant) 🚹⑥⨀(kūṭadanta) 🚹②⨀(yasas) ⏭🤟⨀(hāyati) 🚹⑥⨀(samaṇa) 🚹⑥⨀(gotama) 🚹②⨀(yasas) ⏭🤟⨀(abhivaḍḍhati) , 🚹③⨀(ima) 🔼(pi) 🚻③⨀(aṅga) 🔼(na) ▶️🤟⨀(arahati) 🚹⓪⨀(bhavanta) 🚹⓪⨀(kūṭadanta) 🚹②⨀(samaṇa) 🚹②⨀(gotama) 🚻④⨀(dassana) 🔼(upasaṅkamituṃ)
whatever indeed | of Venerable | of Kūṭadanta | reputation | decline , of ascetic | of Gotama | reputation | increase | by this | too | component | no | worthy | venerable | Kūṭadanta | ascetic | Gotama | for seeing | to approach
“Indeed, whatever amount of reputation of Venerable Kūṭadanta that will decline, the reputation of ascetic Gotama will increase by the same amount, Venerable Kūṭadanta, it is not worthy to approach the ascetic Gotama for seeing.”

Samaṇo tv eva Gotamo arahati bhavantaṁ Kūṭadantaṁ dassanāya upasaṅkamitun ti.
🚹①⨀(samaṇa) 🔼(tveva) 🚹①⨀(gotama) 🚹②⨀(bhavanta) 🚹②⨀(kūṭadanta) 🚻④⨀(dassana) 🔼(upasaṅkamituṃ) 🔼(ti)
ascetic | however | Gotama | venerable | Kūṭadanta | for seeing | to approach
“However, it is worthy for ascetic Gotama to approach Venerable Kūṭadanta for seeing.”

Samaṇo khalu bho Gotamo Khāṇumataṁ anuppatto Khāṇumate viharati Ambalaṭṭhikāyaṁ.
🚹①⨀(samaṇa) 🔼(khalu) 🚹①⨀(bhavant) 🚹①⨀(gotama) 🚻②⨀(khāṇumata) 🚹①⨀(anuppatta) 🚻⑦⨀(khāṇumata) ▶️🤟⨀(viharati) 🚺②⨂(ambalaṭṭhikā)
ascetic | certainly | venerable | Gotama | Khāṇumata | arrived at | Khāṇumata | dwells in | Ambalaṭṭhikā
“Certainly, the venerable ascetic Gotama has arrived at Khāṇumata and dwells in Ambalaṭṭhikā at Khāṇumata.”

Atithī kho pan’ amhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.
🚹①⨂(atithi) 🔼(kho pana) 👆③⨂(ahaṃ) 🚹①⨂(sakkātabba) 🚹①⨂(garukātabba) 🚹①⨂(mānetabba) 🚹①⨂(pūjetabba)
guests | and now | with us | should be honoured | should be respected | should be revered | should be worshipped
“And guests with us should be honoured, respected, revered and worshipped.”

Atithi kho pan’ amhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.
🚹①⨀(atithi) 🔼(kho pana) 👆③⨂(ahaṃ) 🚹①⨀(sakkātabba) 🚹①⨀(garukātabba) 🚹①⨀(mānetabba) 🚹①⨀(pūjetabba)
guest | and now | of ours | honoured | respected | revered | worshipped
“And a guest with us should be honoured, respected, revered and worshipped.”

Atha kho Kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena Ambalaṭṭhikā yena bhagavā ten’ upasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
🔼(atha kho) 🚹①⨀(kūṭadanta) 🚹①⨀(brāhmaṇa) 🚹③⨀(mahanta) 🚹③⨀(brāhmaṇagaṇa) 🔼(saddhiṃ) 🚻③⨀(ya) 🚺①⨂(ambalaṭṭhikā) 🚻③⨀(ta) ⏮🤟⨀(upasaṅkami) 🔼(upasaṅkamitvā) 🚹③⨀(bhagavant) 🔼(saddhiṃ)⏮🤟⨀(sammodi) 🚹②⨀(sammodanīya) 🚹②⨀(katha) 🚹②⨀(sāraṇīya) 🔼(vītisāretvā) 🔼(ekamantaṃ) ⏮🤟⨀(nisīdi)
after that | Kūṭadanta | holy man | with large | with group of Brahmans | together | by where | Ambalaṭṭhikā | by there | they approached | having approached | with Blessed One | together | greeted | pleasant conversation | talk | having conducted | to one side | sat on
After that, Kūṭadanta together with a large group of Brahmans approached Ambalaṭṭhikā, and having approached greeted with the Blessed One, having conducted pleasant conversation and talk, sat to one side.

Ekamantaṁ nisinno kho Kūṭadanto brāhmaṇo bhagavantaṁ etad avoca: “sutaṁ m’ etaṁ, bho Gotama: ‘samaṇo Gotamo tividhayaññasampadaṁ jānātī ti.
🔼(ekamantaṃ) 🚹①⨀(nisinna) 🔼(kho) 🚹①⨀(kūṭadanta) 🚹①⨀(brāhmaṇa) 🚹②⨀(bhagavant) 🚻①⨀(eta) 🔵⏮🤟⨀(avoca) : 🚻①⨀(suta) 👆③⨀(ahaṃ) 🚻①⨀(eta) , 🚹⓪⨀(bhavant) 🚹⓪⨀(gotama) ①⨀(samaṇa) 🚹①⨀(gotama) 🔼(tividhayaññasampadaṁ) ▶️🤟⨀(jānāti) 🔼(ti)
to one side | seated | 💡| Kūṭadanta | holy man | to Blessed One | this | spoke : heard | by me | this | venerable | Gotama | ascetic | Gotama | successful execution of the sacrifice in three ways | understands | quote
Seated to one side, Kūṭadanta the holy man spoke this to the Blessed One: “This was heard by me, venerable Gotama: ‘The ascetic Gotama understands how to perform the three way sacrifice.’”

Na kho panāhaṁ jānāmi tividhayaññasampadaṁ, icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
🔼(na kho pana) 👆①⨀(ahaṃ) ▶️👆⨀(jānāti) 🔼(tividhayaññasampadaṁ) , ▶️👆⨀(icchati) 🔼(ca) 👆①⨀(ahaṃ) 🚹②⨀(mahāyañña) 🔼(yajituṃ)
no | but | I | understand | successful execution of the sacrifice in three ways | expect | and | I | great sacrificial offering | make a sacrificial offering
“But I do not understand how to perform the three way sacrifice, I expect to make a great sacrificial offering.”

Sādhu me bhavaṁ Gotamo tividhayaññasampadaṁ desetū ti.
🚹①⨀(sādhu) 👆③⨀(ahaṃ) 🚹①⨀(bhavanta) 🚹①⨀(gotama) 🔼(tividhayaññasampadaṁ) ⏹🤟⨀(deseti) 🔼(ti)
excellent | by me | venerable | Gotama | successful execution of the sacrifice in three ways | may teach | quote
“Excellent, may venerable Gotama please teach the successful execution of the sacrifice in three ways.”

Tena hi brāhmaṇa suṇāhi sādhukaṁ manasikarohi bhāsissāmī ti.
🔼(tena hi) 🚹⓪⨀(brāhmaṇa) ⏹🤘⨀(suṇāti) 🔼(sādhukaṃ) ⏹🤘⨀(manasikaroti) ⏭👆⨀(bhāsati) 🔼(ti)
in that case | holy man | please listen | carefully | please pay attention | I will speak | quote
“Well then, holy man, please listen carefully and pay attention for I will speak (about it).”

Bhagavā etad avoca: bhūtapubbaṁ brāhmaṇa rājā Mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.
🚹①⨀(bhagavant) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🚻①⨀(bhūtapubba) 🚹⓪⨀(brāhmaṇa)🚹①⨀(rāja) 🚹①⨀(mahāvijita) 🔼(nāma) ⏮🤟⨀(ahosi) 🚹①⨀(aḍḍha) 🚹①⨀(mahaddhana) 🚹①⨀(mahābhoga) 🚹①⨀(pahūtajātarūparajata) 🚹①⨀(pahūtavittūpakaraṇa) 🚹①⨀(pahūtadhanadhañña) 🚹①⨀(paripuṇṇakosakoṭṭhāgāra)
The Blessed One | this | said : once upon a time | holy man | king | Mahāvijita | named | was | powerful | wealthy | with many possessions | much much gold and silver | with massive resources | with much grain | with full treasures and storehouses
The Blessed One said this: “Once upon a time, o holy man, there was a king called Mahāvijita who was powerful, wealthy, with many possessions, gold and silver, resources, grains, treasures and storehouses.”

Atha kho brāhmaṇa rañño Mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yan nūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
🔼(atha kho) 🚹⓪⨀(brāhmaṇa) 🚹⑥⨀(rāja) 🚹⑥⨀(mahāvijita) 🚹⑥⨀(rahogata) 🔼(evaṃ) 🚹⑥⨀(cetas) 🚹①⨀(parivitakka) ⏮🤟⨀(udapādi) : 🚹①⨂(adhigata) 🔼(kho) 👆③⨀(ahaṃ) 🚹①⨂(vipula) 🚹①⨂(bhoga) , 🚻①⨀(mahanta) 🚻①⨀(pathavimaṇḍala) 🔼(abhivijiya) ▶️👆⨀(ajjhāvasati) , 🚻①⨀(ya) 🔼(nūnāhaṃ) 🚹②⨀(mahāyañña) 🔵⏯👆⨀(yajati) , 🚻①⨀(ya) 👆⑥⨀(ahaṃ) 🚹⑥⨀(ima) 🚻 ①⨀(dīgharatta) 🚹⑥⨀(hita) 🚺⑥⨀(sukha) 🔼(ti)
after that | holy man | king | Mahāvijita | went into seclusion | thus | with mind | train of thought | arose | achieved | 💡| by me | massive | property , vast | world | control | reigns over , whoever | perhaps I | great sacrificial offering | will make a sacrifice , whoever | of I | of this | long time | for benefit | for happiness
After that, o holy man, when King Mahāvijita was alone, the thought arose in his mind: Achieved by me massive property, rule and control of vast part of the world, perhaps I will make a great sacrificial offering, for my benefit and happiness.”

Atha kho, brāhmaṇa, rājā Mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etad avoca: idha mayhaṁ brāhmaṇa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi.
🔼(atha kho) 🚹⓪⨀(brāhmaṇa) , 🚹①⨀(rāja) 🚹①⨀(mahāvijita) 🚹②⨀(purohita) 🚹②⨀(brāhmaṇa) 🔼(āmantetvā) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🔼(idha) 👆⑥⨀(ahaṃ) 🚹⓪⨀(brāhmaṇa) 🚹⑥⨀(rahogata) 🔼(evaṃ) 🚹⑥⨀(cetas) 🚹①⨀(parivitakka) ⏮🤟⨀(udapādi) : 🚹①⨂(adhigata) 🔼(kho) 👆③⨀(ahaṃ) 🚹①⨂(vipula) 🚹①⨂(bhoga) , 🚻①⨀(mahanta) 🚻①⨀(pathavimaṇḍala) 🔼(abhivijiya) ▶️👆⨀(ajjhāvasati)
after that | holy man , king | Mahāvijita | royal advisor | chief priest | having called | this | said : here in this world | I | holy man | went into seclusion | thus | with mind | train of thought | arose | achieved | 💡| by me | massive | property , vast | world | control | reigns over
After that, o holy man, king Mahāvijita, having called his royal advisor and chief priest, said this: “Here in this world, alone, this thought arose of me: ‘Achieved by me massive property, rule and control of vast part of the world.’”

Yan nūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā ti.
🚻①⨀(ya) 🔼(nūnāhaṃ) 🚹②⨀(mahāyañña) 🔵⏯👆⨀(yajati) , 🚻①⨀(ya) 👆⑥⨀(ahaṃ) 🚹⑥⨀(ima) 🚻 ①⨀(dīgharatta) 🚹⑥⨀(hita) 🚺⑥⨀(sukha) 🔼(ti)
whoever | perhaps I | great sacrificial offering | will make a sacrifice , whoever | of I | of this | long time | for benefit | for happiness
“Perhaps I will make a great sacrificial offering, for my benefit and happiness.”

Icchām’ ahaṁ brāhmaṇa mahāyaññaṁ yajituṁ.
🚻①⨀(iccha) 👆①⨀(ahaṃ) 🚹⓪⨀(brāhmaṇa) 🚹②⨀(mahāyañña) 🔼(yajituṃ)
desire | I | holy man | great sacrificial offering | to make a sacrifice
“I desire, o holy man, to make a great sacrificial offering.”

Evaṁ vutte brāhmaṇa purohito brāhmaṇo rājānaṁ Mahāvijitaṁ etad avoca: bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātā pi dissanti nigamaghātā pi dissanti nagaraghātā pi dissanti panthaduhanā pi dissanti.
🔼(evaṃ) 🚹②⨂(vutta) 🚹⓪⨀(brāhmaṇa) 🚹①⨀(purohita) 🚹①⨀(brāhmaṇa) 🚹②⨀(rāja) 🚹②⨀(mahāvijita) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🚹⑥⨀(bhavant) 🔼(kho) 🚹⑥⨀(rāja) 🚹①⨀(janapada) 🚹①⨀(sakaṇṭaka) 🚹①⨀(sauppīḷa) , 🚹①⨂(gāmaghāta) 🔼(pi) ▶️🤟⨂(dissati) 🚹①⨂(nigamaghāta) 🔼(pi) ▶️🤟⨂(dissati) 🚹①⨂(nagaraghāta) 🔼(pi) ▶️🤟⨂(dissati) 🚹①⨂(panthaduhana) 🔼(pi) ▶️🤟⨂(dissati)
thus | spoken | holy man | royal advisor | chief priest | king | Mahāvijita | this | said : for master | 💡| king | country | troubled | oppressed , sacking of a village | too | is observed | plundering of a town | too | is observed | looting of a city | too | is observed | highway robbery | too | is observed
Thus spoken, o holy man, the royal advisor and chief priest said this to king Mahāvijita: “The country of my master the king is troubled and oppressed - the sacking of villages, plundering of towns, looting of cities, highway robberies have been observed.”

Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.
🚹①⨀(bhavant) 🔼(kho pana)🚹①⨀(rāja) 🚹②⨂(sakaṇṭaka) 🚹②⨂(janapada) 🚹②⨂(sauppīḷa) ⏯🤟⨀(balimuddharati) 🚹①⨀(akiccakārī) 🚹⑥⨀(ima) 🔼(tena) 🚹①⨀(bhavant) 🚹①⨀(rāja)
master | and now | king | troubled | country | oppressed | will impose taxes on , doing what ought not to be done | of this | on that account | master | king
“And now, my master the king will impose taxes on the troubled and the oppressed in the country, on that account my master the King is doing what ought not to be done.”

Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.
🚻①⨂(ya) 🚻①⨂(ta) 🚹①⨂(hatāvasesaka) ⏭🤟⨂(bhavissati) , 🚻①⨂(ta) 🔼(pacchā) 🚹⑥⨀(rāja) 🚹②⨀(janapada) ⏭🤟⨂(viheṭheti)
whoever | those | surviving | will become , they | afterwards | of king | country | will disturb
“Whoever those that will survive, they will disturb the country of the king afterwards.”

Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu.
🔼(tena hi) 🚹⓪⨀(bhavanta) 🚹⓪⨀(rāja) 🚻①⨂(ya) 🚹⑥⨀(bhavant) 🚹⑥⨀(rāja) 🚹⑦⨀(janapada) ▶️🤟⨂(ussahati) 🚹②⨂(kasigorakkha) , 🚻⑥⨂(ta) 🚹①⨀(bhavanta) 🚹①⨀(rāja) 🚻②⨀(bījabhatta) ⏹🤟⨀(anuppadeti)
well then | master | king | whoever | of master | of king | in country | make an effort | cultivating crops and raising cattle , of they | grain and feed | please give out
“Well then, my master the king, whoever makes an effort in cultivating crops and raising cattle in the country of the king, please give out grain and feed.”

Ye bhoto rañño janapade ussahanti vāṇijjāya tesaṁ bhavaṁ rājā pābhataṁ anuppadetu, ye bhoto rañño janapade ussahanti rājaporise tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu, te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; mahā ca rañño rāsiko bhavissati, khemaṭṭhitā janapadā akaṇṭakā anuppīḷā.
🚻①⨂(ya) 🚹⑥⨀(bhavant) 🚹⑥⨀(rāja) 🚹⑦⨀(janapada) ▶️🤟⨂(ussahati) 🚻④⨀(vāṇijja) 🚻⑥⨂(ta) 🚹①⨀(bhavanta) 🚹①⨀(rāja) 🚻②⨀(pābhata) ⏹🤟⨀(anuppadeti) , 🚻①⨂(ya) 🚹⑥⨀(bhavant) 🚹⑥⨀(rāja) 🚹⑦⨀(janapada) ▶️🤟⨂(ussahati) 🚻②⨂(rājaporisa) 🚻⑥⨂(ta) 🚹①⨀(bhavanta) 🚹①⨀(rāja) 🚻②⨀(bhattavetana) ⏹🤟⨀(pakappeti) , 🚹①⨂(ta) 🔼(ca) 🚹①⨂(manussa) 🚹①⨂(sakammapasuta) 🚹⑥⨀(rāja) 🚹⑦⨀(janapada) 🔼(na) ⏭🤟⨂(viheṭheti) , 🚹①⨂(maha) 🔼(ca) 🚹④⨀(rāja) 🚹①⨀(rāsika) ⏭🤟⨀(bhavati) , 🚹①⨂(khemaṭṭhita) 🚹①⨂(janapada) 🚹①⨂(akaṇṭaka) 🚹①⨂(anuppīḷa)
whoever | of master | of king | in country | make an effort | for trade and commerce | of they | money and capital | please give out , whoever | of master | of king | in country | make an effort | in royal service or government position | of they | food and wages | please provide , those | and | people | self-employed | of king | of country | disturb | great | and | for king | revenue , safe and secure | country | no disturbance | not oppressed
“Whoever makes an effort for trade and commerce in the country of the king, please give out money and capital. Whoever makes an effort in royal service or government position in the country of the king, please provide food and wages. And please don’t disturb those who are self-employed. And there will be great revenue for king. The country is safe and secure, without disturbance or oppression.”

Passage 3

Mahāpadānasutta DN 14 PTS 2.1–2.54 1.31.1-1.31.6, 1.31.8, 1.33.9, 1.38.1-1.38.2 (D II 16+19+21):

Jāte kho pana bhikkhave Vipassimhi kumāre Bandhumato rañño paṭivedesuṁ: putto te, deva, jāto, taṁ devo passatū ti. Addasā kho, bhikkhave, Bandhumā rājā Vipassikumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etad avoca: passantu bhonto nemittā brāhmaṇā kumāran ti. Addasaṁsu kho bhikkhave nemittā brāhmaṇā Vipassikumāraṁ, disvā Bandhumantaṁ rājānaṁ etad avocuṁ: attamano deva hohi, mahesakkho te deva putto uppanno. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho ti. Atha kho bhikkhave Bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi. Atha kho bhikkhave Bandhumā rājā Vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi.

Jāte kho pana bhikkhave Vipassimhi kumāre Bandhumato rañño paṭivedesuṁ: putto te, deva, jāto, taṁ devo passatū ti.
🚹⑦⨀(jāta) 🔼(kho pana) 🚹⓪⨂(bhikkhu) 🚹⑦⨀(vipassī) 🚹⑦⨀(kumāra) 🚹④⨀(bandhumant) 🚹④⨀(rāja) ⏮🤟⨂(paṭivedesi) : 🚹①⨀(putta) 🤘⑥⨀(tvaṃ) 🚹⓪⨀(deva) , 🚹①⨀(jāta) , 🚹②⨀(ta) 🚹①⨀(deva) ⏹🤟⨀(passati) 🔼(ti)
born | and now | monks | in Vipassī | in prince | from Bandhuma | of king | announced : son | of you , o Lord , born , him | Lord | must examine | quote
And now, monks, when Prince Vipassī was born, they announced to King Bandhuma: “Your son is born, o Lord, may the Lord examine him.”

Addasā kho, bhikkhave, Bandhumā rājā Vipassikumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etad avoca: passantu bhonto nemittā brāhmaṇā kumāran ti.
↩️🤟⨀(addasā) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(bandhuma) 🚹①⨀(rāja) 🚹②⨂(Vipassikumāra) , 🔼(disvā) 🚹②⨂(nemitta) 🚹②⨂(brāhmaṇa) 🔼(āmantāpetvā) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : ⏹🤟⨂(passati) 🚹⓪⨂(bhavant) 🚹⓪⨀(nemitta) 🚹⓪⨀(brāhmaṇa) 🚹②⨀(kumāra)🔼(ti)
saw |💡| monks | Bandhuma | king | Prince Vipassī , having seen | one who interprets signs or omens | holy men | having summoned | said: he must examine | sir | one who interprets signs or omens | holy men | the young boy | quote
Monks, King Bandhuma saw Prince Vipassī. Having seen, and having summoned holy men who interprets signs and omens, he said: “Venerable holy men who interprets signs and omens, please examine the young boy.”

Addasaṁsu kho bhikkhave nemittā brāhmaṇā Vipassikumāraṁ, disvā Bandhumantaṁ rājānaṁ etad avocuṁ: attamano deva hohi, mahesakkho te deva putto uppanno.
⏮🤟⨂(addasa) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(nemitta) 🚹①⨂(brāhmaṇa) 🚹②⨀(Vipassikumāra) , 🔼(disvā) 🚹②⨀(bandhumant) 🚹②⨀(rāja) 🚻②⨀(eta) 🔵⏮🤟⨀(avoca) : 🚹①⨀(attamana) 🚹⓪⨀(deva) ⏹🤘⨀(hoti) , 🚹①⨀(mahesakkha) 🤘④⨀(tvaṃ) 🚹⓪⨀(deva) 🚹①⨀(putta) 🚹①⨀(uppanna)
saw | 💡| monks | one who interprets signs or omens | holy man | Prince Vipassikumāra , having seen | Bandhuma | king | delighted | o Lord | please be , distinguished | for you | son | born
The holy men who interprets signs or omens saw Prince Vipassi, and having seen they said to king Bandhuma: “O Lord, may you be delighted, distinguished for you this son has been born.”

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā.
🔼(sace) 🚻②⨀(agāra) ▶️🤟⨀(ajjhāvasati) , 🚹①⨀(rāja) ▶️🤟⨀(hoti) 🚹①⨀(cakkavattī) 🚹①⨀(dhammika) 🚹①⨀(dhammarāja)
if | household life | settled in , king | becomes | wheel turning monarch | righteous | just king
If settled in household life, he becomes a righteous, just wheel turning monarch.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho ti.
🔼(sace) 🔼(kho pana) 🚻⑤⨀(agāra) 🚻②⨀(anagāriya) ▶️🤟⨀(pabbajati) , 🚻①⨀(araha) ▶️🤟⨀(hoti) ①⨀(sammāsambuddha) 🔼(ti)
if | however | from household life | to homeless state | renounces , entitled to | becomes | perfectly awakened being | quote
If, however, he renounces from household life to a homeless state, he is entitled to become a perfectly awakened being.

Atha kho bhikkhave Bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.
🔼(atha kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(bandhuma) 🚹①⨀(rāja) 🚹②⨂(nemitta) 🚹②⨂(brāhmaṇa) 🚹③⨂(ahata) 🚻③⨂(vattha) 🔼(acchādāpetvā) 🚹⑤⨂(sabbakāma) ⏮🤟⨀(santappesi)
after that | monks | Bandhuma | king | one who interprets signs or omens | holy men | with clean | with clothes | having put on | from all desires | fulfilled
After that, king Bandhuma, having clothed the holy men who interprets signs or omens with new clothes, and fulfilled all their desires.

Atha kho bhikkhave Bandhumā rājā Vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi.
🔼(atha kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(bandhuma) 🚹①⨀(rāja) 🚹④⨀(vipassī) 🚹④⨀(kumāra) 🚹②⨂(ti) 🚹②⨂(pāsāda)⏮🤟⨀(kārāpesi) , 🚻①⨀(eka) 🚻①⨀(vassika) 🚻①⨀(eka) 🚻①⨀(hemantika) 🚻①⨀(eka) 🚻①⨀(gimhika) ; ⚧①⨂(pañca) 🚻①⨂(kāmaguṇa) ⏮🤟⨀(upaṭṭhāpesi)
after that | monks | Bandhuma | king | for Vipassi | for Prince | three | palaces | caused to be made , one | for the rainy season | one | for cold season | one | for hot season ; five | object of sensual pleasure | furnished with
After that, monks, King Bandhuma caused three palaces to be built for Prince Vipassi: one for the rainy season, one for the cold season, one for the hot season; furnished with objects that delight the five senses.

Translate from English

Alagaddūpamasutta MN 22 PTS 1.130–1.142 13.1, 13.6-13.19, 13.26-14.1 (M I 134,30 - 135,26)

“0 monks, I will teach you the doctrine having-a-raft-as- simile, for-the-purpose-of-crossing-over, not for-the-purpose-of-keeping.
Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.
🚻①⨀(kullūpama) 🔼(vo) 🚹⓪⨂(bhikkhu) 🚹②⨀(dhamma) ⏭👆⨀(deseti) , 🚹④⨀(nittharaṇattha) 🔼(no) 🚹④⨀(gahaṇattha)
similar to a raft | indeed | monks | doctrine | I will teach , for purpose of crossing | not | for purpose of holding onto

Just like a man who-had-followed-a-road : he might see a great flood-of-water, the nearer shore with-fear, with-danger, the further shore secure, without- danger (a-), and there might not be a boat or a causeway for going from hither across, — he would have (the thought) thus : " Indeed this flood of water (is) great, and the nearer shore (is) with-fear, with-danger, the further shore secure, without-danger, and there isn’t a boat or a causeway for going from hither across.
So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Tassa evamassa: ‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.
🚹①⨀(ta) ⏯🤟⨀(passati) 🚹②⨀(mahanta) 🚹②⨀(udakaṇṇava) 🚻②⨀(orima) 🚻②⨀(tīra) 🚻②⨀(sāsaṅka) , 🚻②⨀(pārima) 🚻②⨀(khema) 🚻②⨀(appaṭibhaya) ; 🔼(na) 🔼(cassa) 🚺①⨂(nāvā) 🚺①⨀(santāraṇa) 🚹①⨀(uttarasetu) 🔼(vā) 🚻⑤⨀(apāra) 🚻②⨀(pāra) 🚻④⨀(gamana)
that | will see | great | body of water | nearest | shore | unsafe | dangerous , furthest | shore | safe | not dangerous ; no | and for him | boat | ferry | going across | or | from near shore | to far shore | for travelling
🚻⑥⨀(ta) 🔼(evamassa) 🚹①⨀(ima) 🔼(kho) 🚹①⨀(mahāudakaṇṇava) 🚻②⨀(orima) 🚻②⨀(tīra) 🚻②⨀(sāsaṅka) , 🚻②⨀(pārima) 🚻②⨀(khema) 🚻②⨀(appaṭibhaya) ; 🔼(na) ▶️🤟⨀(atthi) 🔼(ca) 🚺①⨂(nāvā) 🚺①⨀(santāraṇa) 🚹①⨀(uttarasetu) 🔼(vā) 🚻⑤⨀(apāra) 🚻②⨀(pāra) 🚻④⨀(gamana)
of that | he would think thus | this | indeed | great body of water | nearest | shore | unsafe | dangerous , furthest | shore | safe | not dangerous ; no | exists | and | boat | ferry | going across | or | from near shore | to far shore | for travelling

What now if I, having collected grass-firewood-branches- and-foliage, having bound a raft, depending on that raft, should cross thither safely ?”
Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya (hatthehi ca pādehi ca vāyamamāno) sotthinā (pāraṁ) uttareyyan’ti.
🔼(yannūnāhaṃ) 🚻②⨀(tiṇakaṭṭhasākhāpalāsa) 🔼(saṅkaḍḍhitvā) , 🚹②⨀(kulla) 🔼(bandhitvā) , 🚹②⨀(ta) 🚹②⨀(kulla) 🔼(nissāya) 🔼(sotthinā) 🔵⏯👆⨀(uttarati) 🔼(ti)
what if I were to | grass, timber, branches and leaves | having collected , raft | having bound , that | raft | depending on | safely | I should cross | quote

Then, indeed {kho), that man, having collected grass-firewood-branches-and-foliage, having bound a raft, depending on that raft would cross thither safely.
Atha kho so, (bhikkhave), puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya (hatthehi ca pādehi ca vāyamamāno) sotthinā (pāraṁ) uttareyya.
🔼(atha kho) 🚹①⨀(ta) 🚹①⨀(purisa) 🚻②⨀(tiṇakaṭṭhasākhāpalāsa) 🔼(saṅkaḍḍhitvā) , 🚹②⨀(kulla) 🔼(bandhitvā) , 🚹②⨀(ta) 🚹②⨀(kulla) 🔼(nissāya) 🔼(sotthinā) ⏯🤟⨀(uttarati)
then | that | man | grass, timber, branches and leaves | having collected , raft | having bound , that | raft | depending on | safely | he should cross

Crossed, gone thither (past participles), he might have (the thought) thus: “Indeed this raft (is) very useful. What now if, having put (“ mounted ”) this raft on my head, I should go away?”
Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; (imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo). Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā (khandhe vā uccāretvā) yena kāmaṁ pakkameyyan’ti.
🚻⑥⨀(ta) 🚹⑥⨀(purisa) 🚹⑥⨀(uttiṇṇa) 🚹⑥⨀(pāraṅgata) 🔼(evamassa) : 🚹①⨀(bahukāra) 🔼(kho) 👆④⨀(ahaṃ) 🚹①⨀(ima) ①⨀(kulla) ; 🔼(imāhaṃ) 🚹②⨀(kulla) 🔼(nissāya) 🔼(sotthinā) 🚹①⨀(uttiṇṇa)
of that | of man | of crossed over | of reached the other shore | this would occur to him : very useful | for me | this | raft ; this I | raft | depending on | safely | crossed over
🔼(yannūnāhaṃ) 🚹②⨀(ima) 🚹②⨀(kulla) 🚻⑦⨀(sīsa) 🔼(vā) 🔼(āropetvā) 🚻③⨀(ya) 🔼(kāmaṃ) 🔵⏯👆⨀(pakkamati) 🔼(ti)
what if I were to | this | raft | on head | or | having put on top of | by where | freely | I will go away | quote
While the man was crossing over to the other shore, the thought occurs to him: …

What do you think (of) that, monks ? Perhaps {api) that man thus-doing (-karin, bahubblhi) (with reference) to that raft (loc.) would be doing-what-should-be-done ? (nu) ”.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? 🚹②⨀(ta) 🚻①⨀(ka) ▶️🤘⨂(maññati) 🚹⓪⨂(bhikkhu)
that | what | you think | monks
🔼(api nu) 🚹①⨀(ta) 🚹①⨀(purisa) 🔼(evaṅkārī) 🚹⑦⨀(ta) 🚹⑦⨀(kulla) 🚹①⨀(kiccakārī) ⏯🤟⨀(assa) 🔼(ti)
is? | that | man | thus doing | in that | raft | doing what should be done (with) | should be | quote

“ Indeed not (no h‘) this, sir bhante ”. . .“
“No hetaṁ, bhante”.
🔼(no) 🔼(hetaṃ) 🚹⓪⨀(bhavant)
Not | indeed | bhante

Likewise, indeed, monks, the doctrine is taught by me having-a-raft-as-simile, for-the-purpose-of-crossing-over, not for-the-purpose-of-keeping.
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.
🔼(evameva) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹①⨀(kullūpama) 👆③⨀(ahaṃ) 🚹①⨀(dhamma) 🚹①⨀(desita) 🚹④⨀(nittharaṇattha) 🔼(no) 🚹④⨀(gahaṇattha)
similarly | indeed | monks | similar to a raft | by me | doctrine | taught | for purpose of crossing | not | for purpose of holding onto

By your (vo) learning (present participle, instrumental plural) the raft-simile, monks, even good mental phenomena (are) to be given up by you (vo), how much more so bad mental phenomena.”
Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
🚻①⨀(kullūpama) 🤘③⨂(tvaṃ) 🚹⓪⨂(bhikkhu) 🚹②⨀(dhamma) 🚻①⨀(desita) , 🚹③⨂(ājānanta) 🚹①⨂(dhamma) 🔼(pi) 🤘③⨂(tvaṃ) 🚹①⨂(pahātabba) 🔼(pageva) 🚹①⨂(adhamma)
similar to a raft | by you | monks | doctrine | taught , by knowing | moral behaviour | too | by you | should be given up | all the more | misbehaviour

17 - Answers to Warder Lesson 20

Answers to A.K. Warder “Introduction to Pali” Lesson 20

Passage 1

Mahāpadānasutta DN 14 PTS 2.1–2.54 2.1.1-2.2.13 (D II 21,13 - 22,21):

Atha kho, bhikkhave, Vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā Vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, Vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi. Addasā kho, bhikkhave, Vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti. ‘Eso kho, deva, jiṇṇo nāmā’ti. ‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti? ‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti. ‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti? ‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti. ‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.

Atha kho, bhikkhave, Vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.
🔼(atha kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(vipassī) 🚹①⨀(kumāra) 🚹⑥⨂(bahu) 🚹⑥⨂(vassa) 🚹⑥⨂(bahu) 🚻⑥⨂(vassasata) 🚹⑥⨂(bahu) 🚻⑥⨂(vassasahassa) 🚹③⨀(accaya) 🚹②⨀(sārathi) ⏮🤟⨀(āmantesi) : ⏹🤘⨀(yojeti) 🔼(samma) 🚹⓪⨀(sārathi) 🚻②⨂(bhadda) 🚻②⨂(bhadda) 🚻②⨂(yāna) 🚺②⨀(uyyānabhūmi) ▶️👆⨂(gacchati) 🚻④⨀(subhūmidassana) 🔼(ti)
after that | monks | Vipassī | Prince | of many | of rain | of many | of centuries | of many | of millenniums | of time | driver/leader | addressed : please attach/yoke | brother | charioteer | luxurious | carriage | pleasure grounds | we wander | for sightseeing | quote
Monks, after the passing of many rains (years), centuries and milleniums, Prince Vipassī addressed his charioteer: “Brother charioteer, attach the yoke to the luxurious carriage, we wander to the pleasure grounds for sightseeing.”

‘Evaṁ, devā’ti kho, bhikkhave, sārathi Vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti.
🔼(evaṃ) 🚹⓪⨀(deva) 🔼(ti kho) 🚹⓪⨂(bhikkhu) 🚹①⨀(sārathi) 🚹⑥⨀(vipassī) 🚹⑥⨀(kumāra) 🔼(paṭissutvā) 🚻②⨂(bhadda) 🚻②⨂(bhadda) 🚻②⨂(yāna) 🔼(yojetvā) 🚹⑥⨀(vipassī) 🚹⑥⨀(kumāra) ⏮🤟⨀(paṭivedesi) 🚻①⨂(yutta) 🔼(ti)🤘④⨀(tvaṃ) 🚹⓪⨀(deva) 🚻①⨂(bhadda) 🚻①⨂(bhadda) 🚻①⨂(yāna) , 🔼(yassadāni) 🚹②⨀(kāla) ▶️🤘⨀(maññati)
yes | Lord | quote | 💡| monks | charioteer | of Vipassī | of Prince | having agreed | luxurious | carriage | yoked | announced : Harnessed | 💡| for you | Lord | luxurious | carriage , now for whatever | time | regard as
Monks, “Yes, Lord” the charioteer of Prince Vipassī responded in agreement. Having yoked the luxurious carriage, he announced “The luxurious carriage is yoked for you, my Lord, consider it ready now.”

Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
🔼(atha kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(vipassī) 🚹①⨀(kumāra) 🚻②⨂(bhadda) 🚻②⨂(bhadda) 🚻②⨂(yāna) 🔼(abhiruhitvā) 🚻③⨂(bhadda) 🚻③⨂(bhadda) 🚻③⨂(yāna) 🚺②⨀(uyyānabhūmi) ⏮🤟⨀(niyyāsi)
after that | monks | Vipassī | Prince | luxurious | carriage | having boarded | with luxurious | with carriage | left
After that, monks, Prince Vipassī, having boarded the luxurious carriage, departed with the luxurious carriage to the pleasure grounds.

Addasā kho, bhikkhave, Vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.
↩️🤟⨀(addasā) 🔼(kho) 🚹⓪⨂(bhikkhu) 🚹①⨂(vipassī) 🚹①⨀(kumāra) 🚺②⨀(uyyānabhūmi) 🚹①⨀(niyyanta) 🚻①⨀(purisa) 🚻①⨀(jiṇṇa) 🚻①⨀(gopānasivaṅka) 🚻①⨀(bhogga) 🚻①⨀(daṇḍaparāyana) 🚻①⨀(pavedhamāna) 🚻②⨀(gacchanta) 🚻①⨀(ātura) 🚻①⨀(gatayobbana)
saw | 💡| monks | Vipassī | Prince | pleasure grounds | departing | person | old | as crooked as a rafter | bent | leaning on a staff | trembling | walking | sick | passed prime
Monks, as Prince Vipassī was departing to the pleasure grounds, he saw an person who was old, crooked as a rafter, bent, leaning on a staff, trembling, walking, sick and well passed his prime.

‘Eso kho, deva, jiṇṇo nāma.
🚹①⨀(eta) 🔼(kho) 🚹⓪⨀(deva) 🚹①⨀(jiṇṇa) 🔼(nāma)
this | 💡| Lord | old man | called
“This, Lord, is called an old man.”

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā.
🔼(tena hi) 🔼(samma) 🚹⓪⨀(sārathi) 🔼(alaṃ) 🔼(dānajja) 🚺⑥⨀(uyyānabhūmi)
in that case | brother | charioteer | it is enough | for now | of pleasure grounds
“in that case, brother charioteer, I’ve had enough of the pleasure grounds for now.”

Itova antepuraṁ paccaniyyāhī’ti.
🔼(itova) 🚻②⨀(antepura) ⏹🤘⨀(paccaniyyāti) 🔼(ti)
as soon as possible from here | king’s palace | please return | quote
“Please return to the King’s palace as soon as possible from here.”

Passage 2

Aggaññasutta DN 27 PTS 3.80–3.98 1.1-7.10, 10.1-12.9 (D III 80,1 - 86,10):

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ. Disvāna bhāradvājaṁ āmantesi: “ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ savanāyā”ti. “Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi. Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ caṅkamantaṁ anucaṅkamiṁsu.
Atha kho bhagavā vāseṭṭhaṁ āmantesi: “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti? “Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? “Brāhmaṇā, bhante, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti. Cattārome, vāseṭṭha, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu, abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti. Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Taṁ tesaṁ viññū nānujānanti. Taṁ kissa hetu? Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.
Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti. Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.
Atha kho, vāseṭṭha, aññataro satto lolajātiko: ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami. Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
🔼(evaṃ) 👆③⨀(ahaṃ) 🚻①⨀(suta) - 🚹②⨀(eka) 🚹②⨀(samaya) 🚹①⨀(bhagavant) 🚺⑦⨀(sāvatthī) ▶️🤟⨀(viharati) 🚹⑦⨀(pubbārāma) 🚹⑦⨀(migāramātupāsāda)
thus | by me | heard - one | time | Blessed One | at Sāvatthī | stays | at Pubbārāma | at Migāramātupāsāda
Thus heard by me - at one time the Blessed One stays at Sāvatthī, at Pubbārāma Migāramātupāsāda (a monastery).

Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā.
🚹③⨀(ta) 🔼(kho pana) 🚹③⨀(samaya) 🚹①⨂(vāseṭṭhabhāradvājā) 🚹⑦⨂(bhikkhu) ▶️🤟⨂(parivasati) 🚹②⨀(bhikkhubhāva) 🚹①⨂(ākaṅkhamāna)
by that | and next | occasion | Vāseṭṭha and Bhāradvāja | at monks | stays for a trial period | monkhood | seeking
And in that occasion, Vāseṭṭha and Bhāradvāja are staying for a trial period with monks, seeking monkhood.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.
🔼(atha kho) 🚹①⨀(bhagavant) 🚹②⨀(sāyanhasamaya) 🚻①⨂(paṭisallāna) 🚹①⨀(vuṭṭhita) 🚹⑤⨀(pāsāda) 🔼(orohitvā) 🚺⑦⨀(pāsādapacchāyā) 🚹⑦⨀(abbhokāsa) ▶️🤟⨀(caṅkamati)
after that | the Blessed One | late afternoon | seclusion | emerged from | from mansion | having descended from | at shaded part of the mansion | open space | walks up and down
After that, the Blessed One emerged from seclusion in the late afternoon, having descended from the mansion, and walking up and down in the shade of the mansion.

Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ.
↩️🤟⨀(addasā) 🔼(kho) 🚹①⨀(vāseṭṭha) 🚹②⨀(bhagavant) 🚹②⨀(sāyanhasamaya) 🚻①⨂(paṭisallāna) 🚹①⨀(vuṭṭhita) 🚹⑤⨀(pāsāda) 🔼(orohitvā) 🚺⑦⨀(pāsādapacchāyā) 🚹⑦⨀(abbhokāsa) 🚻②⨀(caṅkamanta)
saw | 💡| Vāseṭṭha | the Blessed One | late afternoon | seclusion | emerged from | from mansion | having descended from | at shaded part of the mansion | open space | walks up and down
Vāseṭṭha saw the Blessed One emerged from seclusion in the late afternoon, having descended from the mansion, and walking up and down in the shade of the mansion.

Disvāna bhāradvājaṁ āmantesi: “ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.
🔼(disvāna) 🚹②⨀(bhāradvāja) ⏮🤟⨀(āmantesi) : 🚹①⨀(ima) 🔼(āvuso) 🚹⓪⨀(bhāradvāja) , 🚹①⨀(bhagavant) 🚹②⨀(sāyanhasamaya) 🚻①⨂(paṭisallāna) 🚹①⨀(vuṭṭhita) 🚹⑤⨀(pāsāda) 🔼(orohitvā) 🚺⑦⨀(pāsādapacchāyā) 🚹⑦⨀(abbhokāsa) ▶️🤟⨀(caṅkamati)
having seen | Bhāradvāja | addressed : friend | Bhāradvāja , the Blessed One | late afternoon | seclusion | emerged from | from mansion | having descended from | at shaded part of the mansion | open space | walks up and down having seen, he addressed Bhāradvāja: “This, friend Bhāradvāja, Blessed One emerged from seclusion in the late afternoon, having descended from the mansion, and walking up and down in the shade of the mansion.”

Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ savanāyā”ti. 🚹①⨂(āyāma) 🔼(āvuso) 🚹⓪⨀(bhāradvāja) , 🚹③⨀(ya) 🚹①⨀(bhagavant) 🚹③⨀(ta) ⏭👆⨂(upasaṅkamati) ; 🔼(appeva) 🔼(nāma) ⏯👆⨂(labhati) 🚹⑤⨀(bhagavant) 🚻①⨂(santika) 🚻①⨀(dhammī) 🚻①⨀(katha) 🚻④⨀(savana) 🔼(ti) endeavour | friend | Bhāradvāja , by where | the Blessed One | by there | we will approach ; hopefully | for sure | we will receive | from Blessed One | in presence of | teaching | talk | for hearing
“We endeavour, friend Bhāradvāja, and will approach the Blessed One; hopefully we will surely receive from the Blessed One a teaching in his presence from hearing his words.”

Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ caṅkamantaṁ anucaṅkamiṁsu.
🔼(atha kho) 🚹①⨂(vāseṭṭhabhāradvājā) 🚹③⨀(ya) 🚹①⨀(bhagavant) 🚹③⨀(ta) ⏮🤟⨀(upasaṅkami) ; 🔼(upasaṅkamitvā) 🚹②⨀(bhagavant) 🔼(abhivādetvā) 🚹②⨀(caṅkamanta) ⏮🤟⨀(anucaṅkami)
after that | Vāseṭṭha and Bhāradvāja | by where | the Blessed One | by there | they approached ; having approached | the Blessed One | bowed to | walking up and down | followed
After that, Vāseṭṭha and Bhāradvāja approached the Blessed One, and having approached bowed to the Blessed One, and followed him walking up and down.

Atha kho bhagavā vāseṭṭhaṁ āmantesi: “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?
🔼(atha kho) 🚹①⨀(bhagavant) 🚹②⨀(vāseṭṭha) ⏮🤟⨀(āmantesi) : 🤘①⨂(tvaṃ) ▶️🤘⨂(atthi) , 🚹⓪⨀(vāseṭṭha) , 🚹①⨂(brāhmaṇajacca) 🚹①⨂(brāhmaṇakulīna) 🚻①⨂(brāhmaṇakula) 🚻⑤⨀(agāra) 🚻①⨀(anagāriya) 🚹①⨂(pabbajita) , 🔼(kacci) 🔼(vo) , 🚹⓪⨀(vāseṭṭha) , 🚹①⨂(brāhmaṇa) 🔼(na) ▶️🤟⨂(akkosati) 🔼(na) ▶️🤟⨂(paribhāsati) 🔼(ti)
after that | the Blessed One | Vāseṭṭha | addressed : Youse | you are , Vāseṭṭha , brahmans by birth | brahmans by family | belonging to the brahman family | from household life | to homeless state | renounced , I suspect | surely , brahman | no | insult | not | abuse | quote
After that, the Blessed One addressed Vāseṭṭha: “Youse are, Vāseṭṭha, brahmans by birth, brahmans by family, belong to the Brahman caste, renounced from household life to homeless state, I suspect, surely, do brahmans not insult nor abuse you?”

“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.
🔼(taggha) 🔼(no) , 🚹⓪⨀(bhavant) , 🚹①⨂(brāhmaṇa) ▶️🤟⨂(akkosati) ▶️🤟⨂(paribhāsati) 🚹⑥⨀(attarūpa) 🚺⑥⨀(paribhāsā) 🚺⑥⨀(paripuṇṇa) 🔼(no) 🚺⑥⨀(aparipuṇṇa) 🔼(ti)
surely | not , Bhante , brahmans | insult | abuse | personally | for insult | for abuse | for completely | no | for incompletely | quote
“Most certainly, Bhante, the brahmans not just insult and abuse, they personally and completely insult and abuse us, leaving nothing behind.”

“Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti?
🔼(yathā) 🚻①⨀(katha) 🔼(pana vo) 🚹⓪⨀(vāseṭṭha) 🚹①⨂(brāhmaṇa) ▶️🤟⨂(akkosati) ▶️🤟⨂(paribhāsati) 🚹⑥⨀(attarūpa) 🚺⑥⨀(paribhāsā) 🚺⑥⨀(paripuṇṇa) 🔼(no) 🚺⑥⨀(aparipuṇṇa) 🔼(ti)
because/since/like | words | but | surely , Vāseṭṭha , brahmans | insult | abuse | personally | for insult | for abuse | for completely | no | for incompletely | quote
But how indeed, Vāseṭṭha, in what words do the brahmans insult and abuse, personally and completely insulting and abusing, leaving nothing behind?”

“Brāhmaṇā, bhante, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. 🚹①⨂(brāhmaṇa) , 🚹⓪⨀(bhavant) , 🔼(evamāhaṃsu) : 🚹①⨀(brāhmaṇa) 🔼(eva) 🚹①⨀(seṭṭha) 🚹①⨀(vaṇṇa) , 🚹①⨂(hīna) 🚹①⨂(añña) 🚹①⨂(vaṇṇa)
brahmans | Bhante | spoke thus : brahman | only | best of | caste , inferior | other | castes
“The brahmans, Bhante, spoke thus: Only the brahman is the best caste, other castes are inferior.”

Brāhmaṇāva sujjhanti, no abrāhmaṇā.
🚹①⨀(brāhmaṇa) ▶️🤟⨂(sujjhati) 🔼(no) 🚹①⨂(abrāhmaṇa)
brahman | only | is purified , not | non-Brahmans
“Only the brahman is is purified, not non-Brahmans.”

Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.
🚹①⨂(ta) 🤘①⨂(tvaṃ) 🚹②⨀(seṭṭha) 🚹②⨀(vaṇṇa) 🔼(hitvā) ▶️🤘⨂(hīnaatthi) 🚹②⨀(vaṇṇa) 🚹①⨂(ajjhupagata) , 🔼(yadidaṃ) 🚹②⨂(muṇḍaka) 🚹②⨂(samaṇaka) 🚹②⨂(ibbha) 🚹②⨂(kaṇha) 🚹②⨂(bandhupādāpacca)
that | youse | best | caste | having left behind | become inferior | caste | entered , namely | bald | low ascetics | low caste | dark | born from Brahma’s foot
“You, having left the best caste, adopted an inferior caste, namely a low caste of bald, dark, lowly ascetics born from Brahma’s foot.”

Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti.
🔼(tayidaṃ) 🔼(na) 🚹①⨀(sādhu) , 🔼(tayidaṃ) 🔼(na) 🚻①⨀(nappatirūpa) , 🚻①⨀(ya) 🤘①⨂(tvaṃ) 🚹②⨀(seṭṭha) 🚹②⨀(vaṇṇa) 🔼(hitvā) ▶️🤘⨂(hīnaatthi) 🚹②⨀(vaṇṇa) 🚹①⨂(ajjhupagata) , 🔼(yadidaṃ) 🚹②⨂(muṇḍaka) 🚹②⨂(samaṇaka) 🚹②⨂(ibbha) 🚹②⨂(kaṇha) 🚹②⨂(bandhupādāpacca) 🔼(ti)
exactly that | no | excellent , exactly | improper , best | caste | having left behind | become inferior | caste | entered , namely | bald | low ascetics | low caste | dark | born from Brahma’s foot | quote
“Not exactly excellent, but improper, having left the best caste, adopted an inferior caste, namely a low caste of bald, dark, lowly ascetics born from Brahma’s foot.”

“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
🔼(taggha) 🔼(vo) 🚹⓪⨀(vāseṭṭha) , 🚹①⨂(brāhmaṇa) 🚻①⨀(porāṇa) 🚹①⨂(assaranta) 🔼(evaṁ) 🔄🤟⨂(āha) : 🚹①⨀(brāhmaṇa) 🔼(eva) 🚹①⨀(seṭṭha) 🚹①⨀(vaṇṇa) , 🚹①⨂(hīna) 🚹①⨂(añña) 🚹①⨂(vaṇṇa) , 🚹①⨀(brāhmaṇa) 🔼(eva) 🚹①⨀(sukka) 🚹①⨀(vaṇṇa) , 🚹①⨂(kaṇha) 🚹①⨂(añña) 🚹①⨂(vaṇṇa) , 🚹①⨀(brāhmaṇa) ▶️🤟⨂(sujjhati) 🔼(no) 🚹①⨂(abrāhmaṇa) , 🚹①⨀(brāhmaṇa) 🚹⑥⨀(brahma) 🚹①⨂(putta) 🚹①⨂(orasa) 🚹⑤⨀(mukha) 🚹①⨂(jāta) 🚹①⨂(brahmaja) 🚹①⨂(brahmanimmita) 🚹①⨂(brahmadāyāda) 🔼(ti)
surely | indeed , Vāseṭṭha , brahmans | ancient | not recollecting | thus | said : brahmans | Bhante | spoke thus : brahman | only | best of | caste , inferior | other | castes , brahman | only | good | caste , bad | other | castes , brahman | only | is purified , not | non-Brahmans , brahman | only | of Brahma | son | natural | from foremost | born | born from Brahma | created by Brahma | heir of Brahma | quote
“Surely indeed, Vāseṭṭha, the brahmans are not recollecting their origins when they said thus: “Only the brahman is the best caste, other castes are inferior, only the brahman is a good caste, other castes are bad, only the brahman is is purified, not non-Brahmans, only the brahman is a natural foremost son of Brahma, born from Brahma, created by Brahma, heir of Brahma.”

Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti.
🚹①⨂(ta) 🚹⑥⨂(brahma) 🔼(eva) ▶️🤟⨂(abbhācikkhati) , 🔼(musā) 🔼(ca) ▶️🤟⨂(bhāsati) , 🚹②⨀(bahu) 🔼(ca) 🚹②⨀(apuñña) ▶️🤟⨂(pasavati)
those | of Brahma | exclusively | falsely accuse , untruthfully | and | speak , much | and | demerit | generate
“Those of the Brahma falsely accuse, speak untruthfully and generate much demerit.”

Cattārome, vāseṭṭha, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā.
🔼(cattārome) 🚹⓪⨀(vāseṭṭha) 🚹①⨂(vaṇṇa) - 🚹①⨂(khattiya) 🚹①⨂(brāhmaṇa) 🚹①⨂(vessa) 🚹①⨂(sudda)
these four | Vāseṭṭha | castes - the ruling/warrior caste, the religious caste, the merchant/farming caste, the working/peasant caste.
“Vāseṭṭha, there are four castes - khattiya (ruling/warrior caste), brāhmaṇa (religious caste), vessa (merchant/farming caste), and sudda (working/peasant caste).”

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.
🚹①⨀(khattiya) 🔼(api) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(idhekacca) 🚹①⨀(pāṇātipātī) ▶️🤟⨀(hoti) 🚹①⨀(adinnādāyī) 🚹①⨀(kāmesumicchācārī) 🚹①⨀(musāvādī) 🚹①⨀(pisuṇavāca) 🚹①⨀(pharusavāca) 🚹①⨀(samphappalāpī) 🚹①⨀(abhijjhālu) 🚹①⨀(byāpannacitta) 🚹①⨂(micchādiṭṭhi)
khattiya | only | Vāseṭṭha | in this case some | who kill living beings | is | who steal | who engage in sexual misconduct | who lie | who sow discord | who speak harshly | who gossip | greedy | evil minded | have wrong views
“As for Khattiyas, Vāseṭṭha, there are some who kill living beings, who steal, who engage in sexual misconduct, who lie, who sow discord, who speak harshly, who gossip , greedy, evil minded, have wrong views.”

Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti.
🔼(iti) 🔼(kho) 🚹⓪⨀(vāseṭṭha) 🔼(yeme) 🚹①⨂(dhamma) 🚹①⨂(akusala) 🚹①⨂(akusalasaṅkhāta) 🚹①⨂(sāvajja) 🚹①⨂(sāvajjasaṅkhāta) 🚹①⨂(asevitabba) 🚹①⨂(asevitabbasaṅkhāta) 🚹①⨂(naalamariya) 🚹①⨂(naalamariyasaṅkhāta) 🚹①⨂(kaṇha) 🚹①⨂(kaṇhavipāka) 🚹①⨂(viññugarahita) , 🚹②⨂(khattiya) 🔼(api) 🚹①⨂(ta) 🚹①⨂(idhekacca) ▶️🤟⨂(sandissati)
like this | 💡| Vāseṭṭha | whatever | nature | unwholesome | considered wrong | objectionable | blameworthy | not to be associated with | not to be partaken of | unsuitable | unworthy | dark | bad results | criticised by the wise , khattiya | only | that | in this case some | exhibit
“Like this, Vāseṭṭha, whatever nature that is unwholesome, considered wrong, objectionable, blameworthy, not to be associated with, not to be partaken of, unsuitable, unworthy, dark, bad results, criticised by the wise, is manifested in some Khattiyas.”

Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.
🚹①⨀(brāhmaṇa) 🔼(api) 🚹⓪⨀(vāseṭṭha) … 🔼(pe) …
Brāhmaṇa | only | Vāseṭṭha … ditto …
Ditto for the brāhmaṇas …
🚹①⨀(vessa) 🔼(api) 🚹⓪⨀(vāseṭṭha) … 🔼(pe) …
Vessa | only | Vāseṭṭha … ditto …
Ditto for the Vessas …
🚹①⨀(sudda) 🔼(api) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(idhekacca) 🚹①⨀(pāṇātipātī) ▶️🤟⨀(hoti) 🚹①⨀(adinnādāyī) 🚹①⨀(kāmesumicchācārī) 🚹①⨀(musāvādī) 🚹①⨀(pisuṇavāca) 🚹①⨀(pharusavāca) 🚹①⨀(samphappalāpī) 🚹①⨀(abhijjhālu) 🚹①⨀(byāpannacitta) 🚹①⨂(micchādiṭṭhi)
Sudda | only | Vāseṭṭha | in this case some | who kill living beings | is | who steal | who engage in sexual misconduct | who lie | who sow discord | who speak harshly | who gossip | greedy | evil minded | have wrong views
“As for Suddas, Vāseṭṭha, there are some who kill living beings, who steal, who engage in sexual misconduct, who lie, who sow discord, who speak harshly, who gossip , greedy, evil minded, have wrong views.”

Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.
🔼(iti) 🔼(kho) 🚹⓪⨀(vāseṭṭha) 🔼(yeme) 🚹①⨂(dhamma) 🚹①⨂(akusala) 🚹①⨂(akusalasaṅkhāta) … 🔼(pe) …
like this | 💡| Vāseṭṭha | whatever | nature | unwholesome | considered wrong … ditto …
“Like this, Vāseṭṭha, whatever nature that is unwholesome, considered wrong … ditto …
🚹①⨂(kaṇha) 🚹①⨂(kaṇhavipāka) 🚹①⨂(viññugarahita) , 🚹②⨂(sudda) 🔼(api) 🚹①⨂(ta) 🚹①⨂(idhekacca) ▶️🤟⨂(sandissati)
dark | bad results | criticised by the wise , Sudda | only | that | in this case some | exhibit
dark, bad results, criticised by the wise, is manifested in some Suddas.”

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.
🚹①⨀(khattiya) 🔼(api) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(idhekacca) 🚹①⨂(pāṇātipāta) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) 🚻①⨂(adinnādāna) 🚹①⨀(paṭivirata) 🚹①⨂(musāvādī) 🚹①⨀(paṭivirata) 🚹①⨂(pisuṇavāca) 🔼(vācāya) 🚹①⨀(paṭivirata) 🚹①⨂(pharusavāca) 🔼(vācāya) 🚹①⨀(paṭivirata) 🚹①⨂(samphappalāpī) 🚹①⨀(paṭivirata) 🚹①⨀(anabhijjhālu) 🚹①⨀(abyāpannacitta) 🚹①⨂(sammādiṭṭhi)
khattiya | only | Vāseṭṭha | in this case some | killing living beings | abstained from | is | stealing | abstained from | engaging in sexual misconduct | abstained from | lying | abstained from | sowing discord | abstained from | speaking harshly | out loud | abstained from | gossiping | out loud | abstained from | not greedy | kind minded | having right views
“As for Khattiyas, Vāseṭṭha, there are some who abstained from killing living beings, stealing, engaging in sexual misconduct, lying, sowing discord, speaking harshly out loud, gossiping out loud, and who are not greedy, kind minded, have right views.”

Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti.
🔼(iti) 🔼(kho) 🚹⓪⨀(vāseṭṭha) 🔼(yeme) 🚹①⨂(dhamma) 🚹①⨂(kusala) 🚹①⨂(kusalasaṅkhāta) 🚹①⨂(anavajja) 🚹①⨂(anavajjasaṅkhāta) 🚹①⨂(sevitabba) 🚹①⨂(sevitabbasaṅkhāta) 🚹①⨂(alamariya) 🚹①⨂(alamariyasaṅkhāta) 🚹①⨂(sukka) 🚹①⨂(sukkavipāka) 🚹①⨂(viññuppasattha) , 🚹②⨂(khattiya) 🔼(api) 🚹①⨂(ta) 🚹①⨂(idhekacca) ▶️🤟⨂(sandissati)
like this | 💡| Vāseṭṭha | whatever | nature | wholesome | considered good | considered irreproachable | considered unobjectionable | should be associated with | reckoned to be partaken of | suitable | worthy | pure | with good results | praised by the wise , khattiya | only | that | in this case some | exhibit
“Like this, Vāseṭṭha, whatever nature that is wholesome, considered good, considered irreproachable, considered unobjectionable, should be associated with, reckoned to be partaken of, suitable, worthy, pure, with good results, praised by the wise, is manifested in some Khattiyas.”

Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu, abyāpannacitto, sammādiṭṭhī.
🚹①⨀(brāhmaṇa) 🔼(api) 🚹⓪⨀(vāseṭṭha) … 🔼(pe) …
Brāhmaṇa | only | Vāseṭṭha … ditto …
Ditto for the brāhmaṇas …
🚹①⨀(vessa) 🔼(api) 🚹⓪⨀(vāseṭṭha) … 🔼(pe) …
Vessa | only | Vāseṭṭha … ditto …
Ditto for the Vessas …
🚹①⨀(sudda) 🔼(api) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(idhekacca) 🚹①⨂(pāṇātipāta) 🚹①⨀(paṭivirata) ▶️🤟⨀(hoti) … 🔼(pe) … 🚹①⨀(anabhijjhālu) 🚹①⨀(abyāpannacitta) 🚹①⨂(sammādiṭṭhi)
Sudda | only | Vāseṭṭha | in this case some | who kill living beings | is | who steal | who engage in sexual misconduct | who lie | who sow discord | who speak harshly | who gossip | greedy | evil minded | have wrong views
“As for Suddas, Vāseṭṭha, there are some who abstained from killing living beings, … ditto …, and who are not greedy, kind minded, have right views.”

Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.
🔼(iti) 🔼(kho) 🚹⓪⨀(vāseṭṭha) 🔼(yeme) 🚹①⨂(dhamma) 🚹①⨂(kusala) 🚹①⨂(kusalasaṅkhāta) 🚹①⨂(anavajja) 🚹①⨂(anavajjasaṅkhāta) 🚹①⨂(sevitabba) 🚹①⨂(sevitabbasaṅkhāta) 🚹①⨂(alamariya) 🚹①⨂(alamariyasaṅkhāta) 🚹①⨂(sukka) 🚹①⨂(sukkavipāka) 🚹①⨂(viññuppasattha) , 🚹②⨂(sudda) 🔼(api) 🚹①⨂(ta) 🚹①⨂(idhekacca) ▶️🤟⨂(sandissati)
like this | 💡| Vāseṭṭha | whatever | nature | wholesome | considered good | considered irreproachable | considered unobjectionable | should be associated with | reckoned to be partaken of | suitable | worthy | pure | with good results | praised by the wise , Sudda | only | that | in this case some | exhibit
“Like this, Vāseṭṭha, whatever nature that is wholesome, considered good, considered irreproachable, considered unobjectionable, should be associated with, reckoned to be partaken of, suitable, worthy, pure, with good results, praised by the wise, is manifested in some Suddas.”

Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
🚹⑦⨂(ima) 🔼(kho) 🚹⓪⨀(vāseṭṭha) 🚹⑦⨂(catu) 🚹⑦⨂(vaṇṇa) 🔼(evaṃ) 🚹⑦⨂(ubhayavokiṇṇa) 🚹⑦⨂(vattamāna) 🚹⑦⨂(kaṇhasukka) 🚹⑦⨂(dhamma) 🚹⑦⨂(viññugarahita) 🔼(ceva) 🚹⑦⨂(viññuppasattha) 🔼(ca) 🔼(yadettha) 🚹①⨂(brāhmaṇa) 🔼(evaṁ) 🔄🤟⨂(āha) : 🚹①⨀(brāhmaṇa) 🔼(eva) 🚹①⨀(seṭṭha) 🚹①⨀(vaṇṇa) , 🚹①⨂(hīna) 🚹①⨂(añña) 🚹①⨂(vaṇṇa) , 🚹①⨀(brāhmaṇa) 🔼(eva) 🚹①⨀(sukka) 🚹①⨀(vaṇṇa) , 🚹①⨂(kaṇha) 🚹①⨂(añña) 🚹①⨂(vaṇṇa) , 🚹①⨀(brāhmaṇa) ▶️🤟⨂(sujjhati) 🔼(no) 🚹①⨂(abrāhmaṇa) , 🚹①⨀(brāhmaṇa) 🚹⑥⨀(brahma) 🚹①⨂(putta) 🚹①⨂(orasa) 🚹⑤⨀(mukha) 🚹①⨂(jāta) 🚹①⨂(brahmaja) 🚹①⨂(brahmanimmita) 🚹①⨂(brahmadāyāda) 🔼(ti)
in this | 💡| Vāseṭṭha | at four | at castes | thus | at both mixed up | at taking place | at bad and good | at nature | at criticised by wise | as well as | praised by the wise | and | that here | brahmans | thus | said : brahmans | Bhante | spoke thus : brahman | only | best of | caste , inferior | other | castes , brahman | only | good | caste , bad | other | castes , brahman | only | is purified , not | non-Brahmans , brahman | only | of Brahma | son | natural | from foremost | born | born from Brahma | created by Brahma | heir of Brahma | quote
In this, Vāseṭṭha, both good and bad nature are mixed up and taking place in all four castes, as well as both criticised and praised by the wise, and yet here those brahmans said like thus: “Only the brahman is the best caste, other castes are inferior, only the brahman is a good caste, other castes are bad, only the brahman is is purified, not non-Brahmans, only the brahman is a natural foremost son of Brahma, born from Brahma, created by Brahma, heir of Brahma.”

Taṁ tesaṁ viññū nānujānanti. 🚻①⨀(ta) 🚹⑥⨂(ta) 🚹①⨂(viññū) ▶️🤟⨂(nānujānāti) that | of that | the wise | do not accept “That, those who are wise do not accept.”

Taṁ kissa hetu?
🚻①⨀(ta) 🚹④⨀(ka) 🚹①⨀(hetu)
that | for what | cause
“Why?”

Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena.
🚹⑥⨂(ima) 🔼(hi) 🚹⓪⨀(vāseṭṭha) 🚹⑥⨂(catu) 🚹⑥⨂(vaṇṇa) 🚹①⨀(ya) ▶️🤟⨀(hoti) 🚹①⨀(bhikkhu) 🚻①⨀(araha) 🚹①⨀(khīṇāsava) 🚹①⨀(vusitavant) 🚹①⨀(katakaraṇīya) 🚹①⨀(ohitabhāra) 🚹①⨀(anuppattasadattha) 🚹①⨀(parikkhīṇabhavasaṃyojana) 🚹①⨀(sammadaññāvimutta) , 🚹①⨀(ta) 🚹⑥⨂(ta) ▶️🤟⨀(aggamakkhāyati) 🚹③⨀(dhamma) 🔼(eva) 🔼(no) 🚹③⨀(adhamma)
of this | indeed | Vāseṭṭha | of four | of castes | whoever | is | monk | deserving of | destroyed the effluents | perfected | who has done what needs to be done | who has put down the burden | who has achieved the highest goal | who has exhausted the fetters of existence | who is liberated by perfect understanding , he | of that | is considered the highest of | with morality | just | not | with immorality
“Of this, Vāseṭṭha, whichever monk amongst the four castes is deserving has destroyed the effluents, perfected, has done what needs to be done, has put down the burden, has achieved the highest goal, has exhausted the fetters of existence, is liberated by perfect understanding , he is considered the highest in morality, not immorality.”

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.
🚹①⨀(dhamma) 🔼(hi) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(seṭṭha) 🚹⑦⨀(janeta) , 🚹②⨂(diṭṭha) 🔼(ceva) 🚹②⨂(dhamma) 🚹②⨀(abhisamparāya)
characteristic | indeed | best | human , seen | as well as | principle | future state
“That characteristic, Vāseṭṭha, is the best goal for humans, now as well as in the future.”

Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.
🚹⑦⨀(saṃvaṭṭamāna) 🚹⑦⨀(loka) 🚹③⨀(yebhuyya) 🚹①⨂(satta) 🚹①⨂(ābhassarasaṃvattanika) ▶️🤟⨂(hoti)
at contracting | at universe | mostly | living beings | reborn in the world of the radiant gods | are
“While the universe is contracting, living beings are reborn in the world of the radiant gods.”

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
🚹①⨂(ta) 🔼(tattha) 🚹①⨂(manomaya) 🚹①⨂(pītibhakkha) 🚹①⨂(sayaṃpabha) 🚹①⨂(antalikkhacara) 🚹①⨂(subhaṭṭhāyī) 🚻①⨀(cira) 🚻①⨀(dīghamaddhāna) ▶️🤟⨂(tiṭṭhati)
those | in that state | mind-made | feeding on bliss | self radiant, self-luminous | travelling through the sky | continuously beautiful | long | time | persist
“In that state, those beings are mind-made, feeding on bliss, self radiant, self-luminous, travelling through the sky, continuously beautiful, and persist for a long time.”

Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti.
🚹②⨂(vivaṭṭamāna) 🚹⑦⨀(loka) 🚹③⨀(yebhuyya) 🚹①⨂(satta) 🚹⑤⨀(ābhassarakāya) 🔼(cavitvā) 🚻②⨀(itthatta) ▶️🤟⨂(āgacchati)
at expanding | at universe | mostly | living beings | from world of the radiant gods | fall away | to earthly existence | come back to
“While the universe is expanding, living beings fall away from the world of the radiant gods and come back to earthly existence.”

Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
🔼(tedha) ▶️🤟⨂(hoti) 🚹①⨂(manomaya) 🚹①⨂(pītibhakkha) 🚹①⨂(sayaṃpabha) 🚹①⨂(antalikkhacara) 🚹①⨂(subhaṭṭhāyī) 🚻①⨀(cira) 🚻①⨀(dīghamaddhāna) ▶️🤟⨂(tiṭṭhati)
they here | is | mind-made | feeding on bliss | self radiant, self-luminous | travelling through the sky | continuously beautiful | long | time | persist
“They here are mind-made, feeding on bliss, self radiant, self-luminous, travelling through the sky, continuously beautiful, and persist for a long time.”

Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā.
🚻①⨀(ekodakībhūta) 🔼(kho pana) 🚹⓪⨀(vāseṭṭha) 🚹③⨀(ta) 🚹③⨀(samaya) ▶️🤟⨀(hoti) 🚹①⨀(andhakāra) 🚹①⨂(andhakāratimisa)
single mass of water | and next | Vāseṭṭha | by that | by time | is | darkness | blackness
“And next, Vāseṭṭha, by that time there is a single mass of water that is dark and black.”

Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti.
🔼(na) 🚹①⨂(candimasūriya) ▶️🤟⨂(paññāyati) , 🔼(na) 🚻①⨂(nakkhatta) 🚻①⨂(tārakarūpa) ▶️🤟⨂(paññāyati) , 🔼(na) 🚻①⨂(rattindiva) ▶️🤟⨂(paññāyati) , 🔼(na) 🚹①⨂(māsaḍḍhamāsa) ▶️🤟⨂(paññāyati) , 🔼(na) 🚻①⨂(utusaṃvacchara) ▶️🤟⨂(paññāyati) , 🔼(na) 🚹①⨂(itthipumā) ▶️🤟⨂(paññāyati) , 🚹①⨂(satta) 🚹①⨂(satta) 🔼(iti eva) 🚺②⨀(saṅkhyā) ▶️🤟⨂(gacchati)
no | moon and sun | are evident , no | stars | twinkling | are evident , no | day and night | are evident , no | month and fortnight | are evident , no seasons and years | are evident , no | men and women | are evident , living beings | like this | just | conceptualization | becomes
“No moon and sun are evident, no twinkling stars are evident, no day and night are evident, no month and fortnight are evident, no seasons and years are evident, no men and women are evident , living beings become conceptualized.

Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi.
🔼(atha kho) 🚹⑥⨂(ta) 🚹⓪⨀(vāseṭṭha) 🚹⑥⨂(satta) 🔼(kadāci) 🔼(karahaci) 🚹⑥⨀(dīgha) 🚹⑥⨀(addha) 🚹③⨀(accaya) 🚺①⨀(rasapathavī) 🚻⑦⨀(udaka) ⏮🤟⨀(samatani) , 🔼(seyyathāpi) 🔼(nāma) 🚹⑥⨀(payas) 🚻⑥⨀(tatta) 🚹⑥⨀(nibbāyamāna) 🔼(upari) 🚻①⨀(santānaka) ▶️🤟⨀(hoti) ; 🔼(evameva) ⏮🤟⨀(pāturahosi)
after that | of that | Vāseṭṭha | of living beings | sometimes | occasionally | of long | of time | after the passing away of | essence of the earth | in water | spread all over , just like | certainly | of milk | of heated | of cooling | above | network | becomes ; in the same way | appeared
“After that, Vāseṭṭha, of those living beings, sometimes, occasionally, after the passing away of a long time, the essence of the earth spread all over the water, appeared just like heated milk cooling become a network of curd on top.”

Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi.
🚺①⨀(ta) ⏮🤟⨀(ahosi) 🚺①⨀(vaṇṇasampanna) 🚺①⨀(gandhasampanna) 🔼(seyyathāpi) 🔼(nāma) 🚻①⨀(sampanna) 🔼(vā) 🚻①⨀(sappi) 🚻①⨀(sampanna) 🔼(vā) 🚻①⨀(navanīta) 🚹①⨂(evaṃvaṇṇa) ⏮🤟⨀(ahosi)
that | became | endowed with beauty | endowed with delightful odour | just like | object | fully ripe | or | ghee | well-prepared | or | fresh butter | of such appearance | became
“That became endowed with beauty and delightful odour, had the appearance and smell just like a fully ripe thing, or well-prepared ghee, or fresh butter.”

Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.
🔼(seyyathāpi) 🔼(nāma) 🚻①⨀(khuddamadhu) 🚻①⨀(aneḷaka) ; 🚹①⨂(evamassāda) ⏮🤟⨀(ahosi)
just like | object | honey from small bees | pure ; having such flavour | became
“That tasted just like pure honey from small bees.”

Atha kho, vāseṭṭha, aññataro satto lolajātiko: ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi.
🔼(atha kho) 🚹⓪⨀(vāseṭṭha) 🚹①⨀(aññatara) 🚹①⨀(satta) 🚹①⨀(lolajātika) : 🔼(ambho) 🔼(kimevidaṃ) ⏭🤟⨀(bhavati) 🔼(ti) 🚺②⨀(rasapathavī) 🚺③⨀(aṅguli) ⏮🤟⨀(sāyi)
after that | Vāseṭṭha | a certain | being | restless : hey! | what is this | will become | quote | essence of the earth | with finger | tasted
“After that, Vāseṭṭha, a certain being became restless: ‘Hey, what will this taste like?’ and tasted the essence of the earth with finger.”

Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami.
🚹⑥⨀(ta) ②⨀(rasapathavī) 🚺③⨀(aṅguli) 🚹⑥⨀(sāyanta) , 🚹①⨂(taṇha) 🔼(cassa) ⏮🤟⨀(okkami)
of that | essence of the earth | with finger | of tasting , craving | for him | occurred
“While tasting that essence of the earth with finger, he developed craving.”

Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu.
🚹①⨂(añña) 🔼(api) 🚹⓪⨀(vāseṭṭha) 🚹①⨂(satta) 🚹⑥⨀(ta) 🚹⑥⨀(satta) 🚺①⨀(diṭṭhānugati) 🚺①⨀(āpajjamāna) ②⨀(rasapathavī) 🚺③⨀(aṅguli) ⏮🤟⨀(sāyi)
other | just | Vāseṭṭha | beings | of that | of being | following the example of | engaging in | essence of the earth | with finger | tasted
“Other beings, Vāseṭṭha, engaging in following the example of that being, tasted the essence of the earth with finger.”

Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.
🚹⑥⨂(ta) ②⨀(rasapathavī) 🚺③⨀(aṅguli) 🚹⑥⨂(sāyanta) , 🚹①⨂(taṇha) 🔼(ca) 🚹④⨂(ta) ⏮🤟⨀(okkami)
of those | essence of the earth | with finger | of tasting , craving | and | for those | occurred
“While they were tasting that essence of the earth with finger, they developed craving.”

Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ.
🔼(atha kho) 🚹①⨂(ta) 🚹⓪⨀(vāseṭṭha) 🚹①⨂(satta) 🚺②⨀(rasapathavī) 🚹③⨂(hattha) 🔼(āluppakārakaṃ) ⏮🤟⨀(upakkami) 🔼(paribhuñjituṃ)
after that | those | Vāseṭṭha | beings | essence of the earth | by hand | tearing to bits | began | to eat
“After that, Vāseṭṭha, those beings began to eat the essence of the earth, tearing it to bits by hand.”

Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi.
🔼(atha) 🚹⑥⨂(ta) 🚹⑥⨂(satta) 🚹①⨂(sayaṃpabha) ⏮🤟⨀(antaradhāyi)
then | of those | of being | self radiance | disappeared
“Then, the self radiance of those beings disappeared.”

Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ.
🚺③⨀(sayaṃpabha) 🚺③⨀(antarahita) 🚹①⨂(candimasūriya) ⏮🤟⨂(pāturahosi ) with self-radiance | with disappeared | the sun and the moon | appeared
“With the disappearence of self-radiance, the sun and the moon appeared.”

Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ.
🚹⑦⨂(candimasūriya) 🚹⑦⨂(pātubhūta) 🚻①⨂(nakkhatta) ⏮🤟⨂(pāturahosi)
at sun and moon | at appeared | constellation | starlight | appeared
“While the sun and moon appeared, the twinkling stars appeared.”

Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu.
🚻⑦⨂(nakkhatta) 🚻⑦⨂(tārakarūpa) 🚻⑦⨂(pātubhūta) 🚻①⨂(rattindiva) ⏮🤟⨂(paññāyi)
at constellation | at starlight | at appeared | day and night | was evident
“When the twinkling stars appeared, day and night became evident.”

Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.
🚹⑦⨂(rattindiva) 🚹⑦⨂(paññāyamāna) 🚹①⨂(māsaḍḍhamāsa) ⏮🤟⨂(paññāyi)
at day and night | at evident | month and fortnight | was evident
“When day and night became evident, month and fortnight became evident.”

Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu.
🚹⑦⨂(māsaḍḍhamāsa) 🚹⑦⨂(paññāyamāna) 🚻①⨂(utusaṃvacchara) ⏮🤟⨂(paññāyi ) at month and fortnight | at evident | seasons and years | was evident
“When month and fortnight became evident, seasons and years became evident.”

Translate into Pali

Cīvarakkhandhaka Kd 8 PTS 1.268–1.311 1.1.2, 1.1.7-1.3.13 (Vin I 268, 2-3 +8 - 269,11):

At that time Vesālī (was) powerful and prosperous. The geisha Ambapāli was (hoti) beautiful, lovely, endowed with the highest beauty-of-complexion. (She was) skilled in dancing and singing and instrumental music. Visited by (use genitive) aspiring men (she) went (present time) for a night for fifty (kahapanas) ; and through her Vesālī appeared (present tense) beautiful in still greater measure (ablative). Then (add kho) a burgher of Rājagaha went (aorist) to Vesālī on (ins.) some business. He saw Vesālī powerful and prosperous, and the geisha Ambapāli, and through her Vesālī appearing beautiful in still greater measure. Then (+ kho) the burgher returned to Rājagaha. He approached the king, Magadha Seniya Bimbisāra, and having approached he said this to the king: " Vesālī, O king, (is) powerful and prosperous, etc., and through her Vesālī appears beautiful in still greater measure. (It would be) good, O king, (if) we too were to establish (optative of causative of ụ(d)-(ṭ)ṭhā : vuṭṭhāpeyy-) a geisha.” " Then (tena hi), I say, find out a girl whom you would establish (as) geisha! “Just at that time in Rājagaha there was (hoti) a girl named Sālavati, beautiful, lovely, endowed with the highest beauty-of-com-plexion. Then the burgher established the girl Sālavati as geisha. Then Sālavati soon became skilled in dancing, singing, and instrumental music. Visited by aspiring men she went (present tense) for a night for a hundred. Then Sālavati soon became pregnant. Then Sālavati thought: “A pregnant woman (is) displeasing to men. If anyone knows (future) I am pregnant (use direct speech : " Sālavati (is) pregnant “) all my entertainment will be eliminated. What now (if) I were to announce that I am ill (direct speech) ? ” Then Sālavati ordered the porter : “ Porter, I say, don’t let any man enter (mā with aorist 3rd person), (he) who asks (about) me you must inform that I am ill.“ “Yes, lady,” assented the porter to Sālavati the geisha.

At that time Vesālī (was) powerful and prosperous.
Tena kho pana samayena vesālī iddhā ceva hoti phitā ca (bahujanā ca ākiṇṇamanussā ca subhikkhā ca)

The geisha Ambapāli was (hoti) beautiful, lovely, endowed with the highest beauty-of-complexion.
ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā,

(She was) skilled in dancing and singing and instrumental music.
padakkhiṇā nacce ca gīte ca vādite ca,

Visited by (use genitive) aspiring men (she) went (present time) for a night for fifty (kahapanas) ; and through her Vesālī appeared (present tense) beautiful in still greater measure (ablative).
abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati; tāya ca vesālī bhiyyoso mattāya upasobhati.

Then (add kho) a burgher of Rājagaha went (aorist) to Vesālī on (ins.) some business.
Atha kho rājagahako negamo vesāliṁ agamāsi kenacideva karaṇīyena.

He saw Vesālī powerful and prosperous, and the geisha Ambapāli, and through her Vesālī appearing beautiful in still greater measure.
Addasā kho rājagahako negamo vesāliṁ iddhañceva phitañca bahujanañca …
ambapāliñca gaṇikaṁ (abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ, padakkhiṇaṁ nacce ca gīte ca vādite ca, abhisaṭaṁ atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchantiṁ), tāya ca vesāliṁ bhiyyoso mattāya upasobhantiṁ.

Then (+ kho) the burgher returned to Rājagaha.
Atha kho rājagahako negamo vesāliyaṁ taṁ karaṇīyaṁ tīretvā punadeva rājagahaṁ paccāgañchi.

He approached the king, Magadha Seniya Bimbisāra, and having approached he said this to the king: " Vesālī, O king, (is) powerful and prosperous, etc., and through her Vesālī appears beautiful in still greater measure.
Yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— “vesālī, deva, iddhā ceva phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca;
satta ca pāsādasahassāni …pe…
tāya ca vesālī bhiyyoso mattāya upasobhati.

(It would be) good, O king, (if) we too were to establish (optative of causative of ụ(d)-(ṭ)ṭhā : vuṭṭhāpeyy-) a geisha.”
Sādhu, deva, mayampi gaṇikaṁ vuṭṭhāpessāmā”ti.

" Then (tena hi), I say, find out a girl whom you would establish (as) geisha! "
“Tena hi, bhaṇe, tādisiṁ kumāriṁ jānātha yaṁ tumhe gaṇikaṁ vuṭṭhāpeyyāthā”ti.

Just at that time in Rājagaha there was (hoti) a girl named Sālavati, beautiful, lovely, endowed with the highest beauty-of-complexion.
Tena kho pana samayena rājagahe sālavatī nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā.

Then the burgher established the girl Sālavati as geisha.
Atha kho rājagahako negamo sālavatiṁ kumāriṁ gaṇikaṁ vuṭṭhāpesi.

Then Sālavati soon became skilled in dancing, singing, and instrumental music.
Atha kho sālavatī gaṇikā nacirasseva padakkhiṇā ahosi nacce ca gīte ca vādite ca,

Visited by aspiring men she went (present tense) for a night for a hundred.
abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paṭisatena ca rattiṁ gacchati.

Then Sālavati soon became pregnant.
Atha kho sālavatī gaṇikā nacirasseva gabbhinī ahosi.

Then Sālavati thought: “A pregnant woman (is) displeasing to men.
Atha kho sālavatiyā gaṇikāya etadahosi—
“itthī kho gabbhinī purisānaṁ amanāpā.

If anyone knows (future) I am pregnant (use direct speech : " Sālavati (is) pregnant “) all my entertainment will be eliminated.
Sace maṁ koci jānissati—
sālavatī gaṇikā gabbhinīti, sabbo me sakkāro bhañjissati.

What now (if) I were to announce that I am ill (direct speech) ? ”
Yannūnāhaṁ gilānaṁ paṭivedeyyan”ti.

Then Sālavati ordered the porter : “ Porter, I say, don’t let any man enter (mā with aorist 3rd person), (he) who asks (about) me you must inform that I am ill.“
Atha kho sālavatī gaṇikā dovārikaṁ āṇāpesi—
“mā, bhaṇe dovārika, koci puriso pāvisi.
Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.

“Yes, lady,” assented the porter to Sālavati the geisha.
“Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi.