“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati.  [Благословенный сказал]:«Монахи, представьте, как если бы острая щепка от риса или ячменя торчала бы не в ту сторону и её придавили бы ногой или рукой. Не могло бы произойти такого, чтобы она поранила бы руку или ногу, и выступила бы кровь. 
“Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. 
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. 
«Монахи, представьте, как если бы острая щепка от риса или ячменя торчала бы в нужную сторону и её придавили бы ногой или рукой. Могло бы произойти так, что она поранила бы руку или ногу, и выступила бы кровь. 
“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. 
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. 
«Монахи, представьте, как если бы вода в пруду была бы взбаламученной, мутной, непрозрачной. И человек с хорошим зрением, стоя на берегу, не видел бы ракушек, гравия и гальки, проплывающих и отдыхающих стай рыб. 
“Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with clear eyes standing on the bank would not see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. 
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. 
«Монахи, представьте, как если бы вода в пруду была бы чистой, спокойной, прозрачной. И человек с хорошим зрением, стоя на берегу, мог бы видеть ракушки, гравий и гальку, проплывающие и отдыхающие стаи рыб. 
“Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. 
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. 
«Монахи, подобно тому, как сандаловое дерево считается лучшим из деревьев в отношении уступчивости и податливости, 
“Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability, 

Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.  Представьте, монахи, как если бы семя ниима, горького огурца или горькой тыквы посадили бы во влажную почву. Любые питательные вещества, которые оно вобрало бы из почвы и воды, привели бы к его горькому, резкому, неприятному вкусу. 
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. 
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati. 
Представьте, монахи, как если бы семя сахарного тростника, горного риса или винограда посадили бы во влажную почву. Любые питательные вещества, которые оно вобрало бы из почвы и воды, привели бы к его приятному, сладкому, восхитительному вкусу. 
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. 

Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya;  Подобно ловушке, поставленной в устье реки, которая приносит вред, страдание, беду и несчастье многочисленным рыбам, 
Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, 
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; 
«Монахи, подобно тому, как даже мельчайшая частица экскрементов является зловонной, 
“Just as, mendicants, even a tiny bit of fecal matter still stinks, 
“Seyyathāpi, bhikkhave, appamattakampi muttaṁ duggandhaṁ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṁ duggandhaṁ hoti; 
даже мельчайшая частица мочи является зловонной… даже мельчайшая частица слюны является зловонной… даже мельчайшая частица гноя является зловонной… даже мельчайшая частица крови является зловонной… 
“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, 

“Seyyathāpi, bhikkhave, appamattakaṁ imasmiṁ jambudīpe ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ;  «Монахи, подобно тому, как на этом [континенте] Джамбудипы мало прекрасных парков, рощ, ландшафтов, лотосовых прудов, 
“Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, 
“Seyyathāpi, bhikkhave, appamattakaṁ imasmiṁ jambudīpe ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ; 
 
“Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  Как если бы он поставил на место то, что было перевёрнуто, раскрыл бы спрятанное, показал путь тому, кто потерялся, внёс бы лампу во тьму, чтобы зрячий да мог увидеть, точно также Мастер Готама различными способами прояснил Дхамму. 
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.  И тогда, также быстро, как сильный человек мог бы распрямить согнутую руку или согнуть распрямлённую, Благословенный исчез из рощи Джеты и возник в особняке Мигараматы в Восточном Парке перед Достопочтенным Сарипуттой. 
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta. 
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. 
Как если бы он поставил на место то, что было перевёрнуто, раскрыл бы спрятанное, показал путь тому, кто потерялся, внёс бы лампу во тьму, чтобы зрячий да мог увидеть, точно также Мастер Каччана различными способами прояснил Дхамму. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Kaccāna has made the teaching clear in many ways. 

Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;  Подобно тому, как пожар, начавшийся в доме, сделанном из бамбука или травы, сжигает дотла даже дом с остроконечной крышей, покрытый штукатуркой изнутри и снаружи, не пропускающий сквозняков, с запертыми ставнями и засовами – 
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered. 
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā → naḷāgāro vā tiṇāgāro vā (bj) | aggi mutto → aggimukko (bj); aggi mukko (sya-all, km, pts1ed) 

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ.  Любой монах или монахиня, которые не отбросили искривления, изъянов и дефектов тела, речи, и ума, отпали от этой Дхаммы и Винаи, подобно колесу, работа над которым заняла шесть дней. 
Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days. 
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. 
Любой монах или монахиня, которые отбросили искривление, изъяны и дефекты тела, речи, и ума, утвердились в этой Дхамме и Винае, подобно колесу, работа над которым заняла шесть месяцев без шести дней. 
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months. 

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā.  Когда его касаются болезненные контакты, он испытывает болезненные чувства, всецело болезненные, как в случае с существами ада. 
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. 
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedayati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. 
Когда его касаются не-болезненные контакты, он испытывает не-болезненные чувства, всецело приятные, как в случае с дэвами сверкающего великолепия. 
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods of universal beauty. 
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedayati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
Когда его касаются и болезненные и не-болезненные контакты, он испытывает чувства, которые и болезненные и не-болезненные, смешанные удовольствие и боль, как в случае с человеческими существами, некоторыми дэвами, а также некоторыми существами в нижних мирах. 
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. 

Vajirūpamasutta  Сутта Алмаз 
Like Diamond 
Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo. 
Тот, чей ум подобен открытой язве; тот, чей ум подобен молнии; тот, чей ум подобен алмазу. 
A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond. 
Katamo ca, bhikkhave, arukūpamacitto puggalo? 
И каков, монахи, человек, чей ум подобен открытой язве? 
And who has a mind like an open sore? 
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; 
Подобно тому, как если гнойную язву задеть палкой или острым обломком, вытечет лишь ещё больше гноя, 
They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. 
Ayaṁ vuccati, bhikkhave, arukūpamacitto puggalo. 
Об этом человеке говорится, что его ум подобен открытой язве. 
This is called a person with a mind like an open sore. 
Katamo ca, bhikkhave, vijjūpamacitto puggalo? 
И каков человек, чей ум подобен молнии? 
And who has a mind like lightning? 
Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya; 
Подобно тому как в кромешной тьме ночи человек с хорошим зрением мог бы увидеть формы, освещённые [вспышкой] молнии, 
They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. 
Ayaṁ vuccati, bhikkhave, vijjūpamacitto puggalo. 
Об этом человеке говорится, что его ум подобен молнии. 
This is called a person with a mind like lightning. 
Katamo ca, bhikkhave, vajirūpamacitto puggalo? 
И каков человек, чей ум подобен алмазу? 
And who has a mind like diamond? 
Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṁ maṇi vā pāsāṇo vā; 
Подобно тому, как нет ничего, что не мог бы разрезать алмаз, будь то самоцвет или камень, 
It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. 
Ayaṁ vuccati, bhikkhave, vajirūpamacitto puggalo. 
Об этом человеке говорится, что его ум подобен алмазу. 
This is called a person with a mind like diamond. 

Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṁsati, atha kho naṁ makkheti;  Подобно змее, проползшей по фекалиям: даже если она никого не покусает, она всё равно кого-нибудь да запачкает. 
They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. 
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti; 
Подобно тому, как если гнойную язву задеть палкой или острым обломком, вытечет лишь ещё больше гноя, 
They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. 
seyyathāpi, bhikkhave, tindukālātaṁ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṁ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati; 
Подобно головёшке из дерева тиндуки: если её ударить палкой или острым осколком, она зашипит и затрещит ещё больше, 
They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. 
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti; 
Подобно отхожей яме: если её ударить палкой или острым осколком, она станет ещё более зловонной, 
They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. 

Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti;  Подобно тому как если перевернуть вверх тормашками горшок, вода, которая налилась в него, выливается и не остаётся в нём, 
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. 
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni— 
Подобно тому, как если бы человек разложил у себя на коленях различную еду: 
It’s like a person who has different kinds of food crammed on their lap— 
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati; 
Подобно тому, как если правильно поставить горшок, вода, которая налилась в него, остаётся в нём и не выливается, 
It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. 

‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  «Брахма», монахи, это обозначение отца и матери. 
‘Divinity’ is a term for your parents. 
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
«Первые учителя»… 
‘First tutors’ is a term for your parents. 
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
«Достойные даров» – это обозначение отца и матери. 
‘Worthy of offerings dedicated to the gods’ is a term for your parents. 

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  Представьте, монахи, семена, которые были бы не разбитыми, не испорченными, не повреждёнными ветром и жарой солнца, плодоносные, хорошо сохранённые. И их поместили бы в хорошо подготовленную почву в хорошем поле, 
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, 
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. 
Представьте, монахи, семена, которые были бы не разбитыми, не испорченными, не повреждёнными ветром и жарой солнца, плодоносные, хорошо сохранённые. 
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.  “Those such as misters Gotama and Ānanda 
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. 
“Those such as misters Gotama and Ānanda 
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. 
“Those such as misters Gotama and Ānanda 
Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. 
It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ;  It’s like a golden brown jujube in the autumn, 
Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; 
or a palm fruit freshly plucked from the stalk, 
Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; 
or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.  When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. 
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. 
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” 
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati; 
“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. 
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati; 
You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole. 
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; 
You’re just like a bull that thinks to bellow only when the cowstall is empty. 

Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati;  Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. 
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. 
Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. 

Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati:  Представь, Висакха, как вечером пастух возвращает коров своим владельцам. Он рассуждает так: 
It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: 
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. 
Когда ученик Благородных памятует о Татхагате, его ум становится безмятежным, возникает радость, и загрязнения ума отбрасываются точно также, как если грязную голову вымыть с приложением старания. 
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort. 
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. 
Когда ученик Благородных памятует о Дхамме, его ум становится безмятежным, возникает радость, и загрязнения ума отбрасываются точно также, как если грязное тело вымыть с приложением старания. 
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort. 
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. 
Когда ученик Благородных памятует о Сангхе, его ум становится безмятежным, возникает радость, и загрязнения ума отбрасываются точно также, как если грязную ткань вымыть с приложением старания. 
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort. 
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. 
Когда ученик Благородных памятует о своём нравственном поведении, его ум становится безмятежным, возникает радость, и загрязнения ума отбрасываются точно также, как если грязное зеркало вымыть с приложением старания. 
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort. 
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. 
Когда ученик Благородных памятует о вере, нравственности, учёности, щедрости, и мудрости в себе, как и в тех божествах, его ум становится безмятежным, возникает радость, и загрязнения ума отбрасываются точно также, как если загрязнённое золото очистить с приложением старания. 
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by applying effort. 
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— 
Представь, Висакха, как если бы человек осуществлял бы владычество и царствование над этими шестнадцатью великими странами, имея в обилии семь драгоценностей, а именно, 
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. 

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena ānandena anekapariyāyena dhammo pakāsito.  As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. 

“Seyyathāpi, bhikkhave, gadrabho gogaṇaṁ piṭṭhito piṭṭhito anubandho hoti:  “Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: 
Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṁ, na tādiso saro hoti seyyathāpi gunnaṁ, na tādisaṁ padaṁ hoti seyyathāpi gunnaṁ. 
But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. 
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ. 
But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. 

Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṁ sālikkhettaṁ.  When a farmer’s rice field is ripe, 

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca.  “In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 

Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṁ paripūrenti.  It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 

Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  That person is just as ugly as jute canvas. 
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
That person is just as unpleasant to touch as jute canvas. 
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
That person is just as worthless as jute canvas. 
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
 
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
 
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
 
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
That person is just as beautiful as cloth from Kāsi. 
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
That person is just as pleasant to touch as cloth from Kāsi. 
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
That person is just as valuable as cloth from Kāsi. 

Seyyathāpi, bhikkhave, puriso loṇakapallaṁ paritte udakamallake pakkhipeyya.  Suppose a person was to drop a lump of salt into a small bowl of water. 
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṁ gaṅgāya nadiyā pakkhipeyya. 
“Suppose a person was to drop a lump of salt into the Ganges river. 
Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ, appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. 
It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another. 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the realm of divinity.’ 

Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati.  It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. 

Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṁ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti;  It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. 
Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṁ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; 
It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. 

Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṁ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti;  It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. 
Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṁ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; 
It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. 

Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti;  It’s like throwing unfailing dice: they always fall the right side up. 
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṁ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; 
It’s like throwing unfailing dice: they always fall the right side up. 

Seyyathāpi nāma sappi vā telaṁ vā vālukāya āsittaṁ osīdatimeva saṁsīdatimeva, na saṇṭhāti;  It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable. 
Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi; 
Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples, 

Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṁ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti;  It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. 
Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṁ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; 
It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. 
Seyyathāpi, bhikkhave, udake lekhā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; 
It’s like a line drawn in water, which vanishes right away, and doesn’t last long. 

“Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṁ vatthānaṁ, kesakambalo tesaṁ paṭikiṭṭho akkhāyati.  “Mendicants, a hair blanket is said to be the worst kind of woven cloth. 
Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; 
It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. 

Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi.  And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. 

Seyyathāpi, brāhmaṇa, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma tiṭṭhati anupalittaṁ udakena;  Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. 

Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya.  Я обладал такой скоростью, Господин, что мог перемещаться также быстро, как если бы лучник с мощным луком – обученный, ловкий, натренированный, опытный – мог бы без труда выпустить по тени банановой пальмы лёгкую стрелу. 
I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. 
Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. 
Мой шаг был таким [огромным], Господин, что, казалось, он покрывал [всё расстояние] от восточного океана до западного океана. 
My stride was such that it could span from the eastern ocean to the western ocean. 

Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya.  Я обладал такой скоростью, Господин, что мог перемещаться также быстро, как если бы лучник с мощным луком – обученный, ловкий, натренированный, опытный – мог бы без труда выпустить по тени банановой пальмы лёгкую стрелу. 
 
Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. 
Мой шаг был таким [огромным], Господин, что, казалось, он покрывал [всё расстояние] от восточного океана до западного океана. 
 

Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati;  It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. 

Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.  ‘Divinity’ is a term for your parents. 
Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘First tutors’ is a term for your parents. 
Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘Old deities’ is a term for your parents. 
Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. 
‘Worthy of an offering dedicated to the gods’ is a term for your parents. 

Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti;  It’s like a banana tree, 
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a bamboo, 
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a reed, all of which bear fruit to their own ruin and downfall … 
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; 
It’s like a mule, which becomes pregnant to its own ruin and downfall. 

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.  It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. 

Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto;  It’s like the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…);  Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. 
Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; 
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;  That person is like a cloud that thunders but doesn’t rain, I say. 
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; 
 
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; 
 
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; 
 

Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;  That person is like a cloud that thunders but doesn’t rain, I say. 
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; 
 
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; 
 
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; 
 

Seyyathāpi so, bhikkhave, kumbho tuccho pihito;  That person is like a pot that’s covered but hollow, I say. 
Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; 
 
Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo; 
 
Seyyathāpi so, bhikkhave, kumbho pūro pihito; 
 

Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso;  That person is like a lake that’s shallow but appears deep, I say. 
Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; 
 
Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; 
 
Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; 
 

Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi;  Подобен манго, которое незрелое, но кажущееся зрелым 
That person is like a mango that’s unripe but seems ripe, I say. 
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi; 
Подобен манго, которое зрелое, но кажущееся незрелым 
 
Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi; 
Подобен манго, которое незрелое и кажущееся незрелым 
 
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi; 
Подобен манго, которое зрелое и кажущееся зрелым 
 

Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā, no vasitā;  Я говорю вам, этот человек подобен мыши, 
That person is like a mouse that makes a hole but doesn’t live in it, I say. 
Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṁ kattā; 
Я говорю вам, этот человек подобен мыши, 
 
Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṁ kattā hoti, no vasitā; 
Я говорю вам, этот человек подобен мыши, 
 
Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā ca hoti vasitā ca; 
Я говорю вам, этот человек подобен мыши, 
 

Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo;  That person is like an ox that’s hostile to its own herd, not others. 
Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; 
 
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; 
 
Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; 
 

Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro;  That person is like a softwood tree that’s surrounded by softwoods, I say. 
Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; 
 
Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; 
 
Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; 
 

Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso;  That person is like a viper whose venom is fast-acting but not lethal. 
Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; 
 
Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; 
 
Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; 
 

Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati;  This person is like the fine thoroughbred 
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; 
This person is like the fine thoroughbred that’s moved to act 

Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ.  ‘Danger of waves’ is a term for anger and distress. 
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. 
‘Danger of gharials’ is a term for gluttony. 
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. 
Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. 
‘Danger of sharks’ is a term for females. 

Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṁ paripūrenti.  It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 

Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṁ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi;  Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. 
Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṁ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; 
Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. 
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. 
Suppose there was a billabong that had been stagnant for many years. 
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. 
Suppose there was a billabong that had been stagnant for many years. 

“Seyyathāpi, bhante, ummujjamānakaṁyeva mahatā pāsena bandheyya;  “Sir, like a fish caught in a big trap just as it rises, 

Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.  Suppose a person was skilled in the sound of drums. 
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. 
Suppose a person was skilled in the sound of horns. 
Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. 
Suppose there were two friends who had played together in the sand. 

Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ.  Suppose a person with clear eyes was standing on the bank of a lake. They’d see a little fish rising, 
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. 
Suppose a man with clear eyes was standing on the bank of a lake. He’d see a big fish rising, 

Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati.  Suppose there was a shadow cast by a post. 
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya. 
“Sir, suppose there was a man who raised commercial horses for profit. 

Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya.  Suppose a man who wanted to cross a river took a sharp axe into a wood. 
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. 
Suppose a man who wanted to cross a river took a sharp axe into a wood. 
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; 
Suppose there was a warrior who knew lots of fancy archery tricks. 
Seyyathāpi, sāḷha, yodhājīvo dūrepātī; 
Just as a warrior is a long-distance shooter, 
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; 
Just as a warrior is a marksman, 
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; 
Just as a warrior shatters large objects, 

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;  They’re like a bird: wherever it flies, wings are its only burden. 

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā.  Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. 
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. 
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods of universal beauty. 
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. 

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā.  Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. 
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. 
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods of universal beauty. 
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. 
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. 

Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:  Suppose they were to arrest a bandit, a criminal and present him to the king, saying: 
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: 
Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: 
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: 
Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: 
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: 
Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: 

Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya.  Suppose there was a little baby boy who, because of his nursemaid’s negligence, puts a stick or stone in his mouth. 

Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ.  It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. 

Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ.  It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. 

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the realm of divinity.’ 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.  Suppose there was a tree that lacked branches and foliage. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati; 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. 

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.  It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya. 
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. 
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. 
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. 
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; 
It’s like someone sitting wrapped from head to foot with white cloth. 
Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. 
It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. 
Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. 
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. 
Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. 
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. 
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. 
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. 

Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti;  It’s like when the heavens rain heavily and the water flows downhill. 

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe mahānigrodho samantā pakkhīnaṁ paṭisaraṇaṁ hoti;  Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. 

Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;  It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. 

Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ:  It’s like trying to grasp how much water is in the ocean. It’s not easy to say: 

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī.  Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. 
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. 
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. 

Paṭhamayodhājīvasutta  Warriors (1st) 
Paṭhamayodhājīvasutta → paṭhamayodhājīvūpamasuttaṁ (bj) 
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; 
I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust. 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ; 
I say that this person is like the warrior who can prevail over a cloud of dust, 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ; 
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest, 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; 
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. 
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; 
I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. 

Dutiyayodhājīvasutta  Warriors (2nd) 
Dutiyayodhājīvasutta → dutiyayodhājīvūpamasuttaṁ (bj) 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. 
I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. 
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. 
I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. 

Sīhoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  Лев, монахи, это обозначение Татхагаты, Араханта, Полностью Просветлённого. 
‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 

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

Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya;  Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. 
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. 
Suppose there was a lotus pond covered with moss and aquatic plants. 
Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. 
Suppose there was a little water in a cow’s hoofprint. 
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. 
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. 
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. 
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. 

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.  Suppose there was a tree that lacked branches and foliage. 
Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;  From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. 

Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;  From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. 

‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;  ‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them. 

Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.  Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. 
Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. 
Suppose there was a bowl of water that was heated by fire, boiling and bubbling. 
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. 
Suppose there was a bowl of water overgrown with moss and aquatic plants. 
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. 
Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. 
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. 
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. 
Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. 
Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. 
seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. 
Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. 
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. 
Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. 
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. 
Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. 
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. 
Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. 

“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti;  “Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. 
Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. 
Suppose a person who was weak with hunger was to obtain a honey-cake. 
Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya— 
Suppose a person were to obtain a piece of sandalwood, 
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. 
Suppose there was a person who was sick, suffering, gravely ill. 
Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. 
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. 
Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Piṅgiyānī has made the teaching clear in many ways. 

Seyyathāpi sā, bhikkhave, sivathikā asuci;  That person is just as filthy as a charnel ground. 
Seyyathāpi sā, bhikkhave, sivathikā duggandhā; 
That person is just as stinky as a charnel ground. 
Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; 
That person is just as frightening as a charnel ground. 
Seyyathāpi sā, bhikkhave, sivathikā vāḷānaṁ amanussānaṁ āvāso; 
That person is just as much a gathering place of savage monsters as a charnel ground. 
Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; 
This person is just as much a weeping place for many people as a charnel ground. 

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ;  “‘Danger’, mendicants, is a term for sensual pleasures. 
‘dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘Suffering’, 
‘rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘disease’, 
‘gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘boil’, 
‘saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; 
‘snare’, 
‘paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
and ‘bog’ are terms for sensual pleasures. 
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? 
And why is ‘danger’ a term for sensual pleasures? 
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
paṅkoti kāmānametaṁ adhivacanaṁ? 
and ‘bog’ terms for sensual pleasures? 
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. 

‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  ‘Greed’ is a term for the five kinds of sensual stimulation. 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Greed’ is a term for the five kinds of sensual stimulation. 

‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.  ‘Greed’ is a term for the five kinds of sensual stimulation. 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
 
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. 
‘Greed’ is a term for the five kinds of sensual stimulation. 

Puna caparaṁ, bhante, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaṭṭitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.  Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. 
Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. 
Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, dogs, jackals, and many kinds of little creatures. 
Seyyathāpi vā pana → seyyathā vā pana (sya-all) | siṅgālehi → sigālehi (bj, pts1ed) 
Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… 
Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … 

Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito tasmiṁ brahmaloke pāturahosi.  And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that realm of divinity. 
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ: ‘brahmaloke antarahito jetavane pāturahosī’”ti. 
Moggallāna approved and agreed with what the divinity Tissa said. Then, as easily as a strong person would extend or contract their arm, he vanished from that realm of divinity and reappeared in Jeta’s Grove. 

Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ:  It’s like trying to grasp how much water is in the ocean. It’s not easy to say 

Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti;  It’s like when the heavens rain heavily and the water flows downhill. 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.  Suppose there was a tree that lacked branches and foliage. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. 

Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena.  The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. 
Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; 
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. 
Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; 
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. 
Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; 
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. 
Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; 
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. 
Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṁ pabhā sabbā tā candassa pabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; 
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. 

seyyathāpi nāma āḷhakathālikā.  a rice pot. 
seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. 
pure wild honey. 

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.  И тогда, напрямую познав своим собственным умом размышление в уме Достопочтенного Соны, также быстро, как сильный человек мог бы распрямить согнутую руку или согнуть распрямлённую, Благословенный исчез с горы Пик Грифов и возник перед Достопочтенным Соной в Прохладной Роще. 
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, 
Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi. 
И когда Благословенный закончил давать Достопочтенному Соне это наставление, также быстро, как сильный человек мог бы распрямить согнутую руку или согнуть распрямлённую, Благословенный исчез из Прохладной Рощи и возник на горе Пик Грифов. 
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak. 
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. 
Представьте, Учитель, цельную каменную скалу без расселин и трещин. 
Suppose there was a mountain that was one solid mass of rock, without cracks or holes. 

Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti.  The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. 
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā. 
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. 
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti. 
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. 
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho. 
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 

Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsañca khāditabbaṁ, mūlañca anuppadātabban’ti.  “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ 

Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho.  Suppose an ox fond of crops was tied up or shut in a pen. 
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. 
Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared. 
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. 
Suppose there was a large pond not far from a town or village. 
Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. 
Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. 
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. 
Suppose that in a mountain glen there was a lake, unruffled and free of waves. 
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. 
Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. 

Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko.  Suppose there was a sewer deeper than a man’s height, full to the brim with feces, 
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. 
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. 
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. 
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. 
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. 
Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. 
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. 
Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. 
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? 
“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” 
“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti? 
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” 
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. 
Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. 
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? 
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” 
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti? 
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” 
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. 
Suppose that there were some cool, quenched coals. They were placed on a pile of grass or timber. 

‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake.  ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’ 

Udakūpamāsutta  A Simile With Water 
Udakūpamāsutta → udakūpamapuggalasuttaṁ (bj) 

Puggalaṁ udakūpamaṁ;   

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 

Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati.  It’s like a chicken’s feather or a scrap of sinew thrown in a fire. It shrivels up, shrinks, rolls up, and doesn’t stretch out. 
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. 
 
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. 
 
seyyathāpi bhikkhave …pe… patilīyati patikuṭati pativattati, na sampasāriyati. 
 
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati na sampasāriyati. 
 
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. 
When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. … 
Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. 
 
Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. 
 

Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya.  Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṁ nibbāyeyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished just before landing. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṁ nibbāyeyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished on landing. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. 
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. 
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs. 

Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gijjhakūṭe pabbate antarahito tasmiṁ brahmaloke pāturahosi.  And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that realm of divinity. 
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. 
Moggallāna approved and agreed with what Tissa the Divinity said. Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared on the Vulture’s Peak. 

seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.  Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans. 

Sukhassetaṁ, bhikkhave, adhivacanaṁ yadidaṁ puññāni.  For ‘good deeds’ is a term for happiness. 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.  Suppose there was a tree that lacked branches and foliage. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti;  Подобно тому, как осенью, когда мощные капли дождя падают с неба, и вода стоит тут и там в отпечатках копыт рогатого скота, 
It’s like in autumn, when the heavens rain heavily and water remains here and there in the cows’ hoofprints. 
Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṁ dhūmeti sandhūmeti sampadhūmeti; 
Подобно тому, как разводимый гончаром огонь вначале дымится, испускает дым, тлеет, 
It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. 
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; 
Подобно тому, как топлёное масло или [простое] масло горит и полыхает, то не видно ни пепла, ни копоти, 
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. 

Nagaropamasutta  The Simile of the Citadel 
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, 
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a citadel has a moat that is deep and wide, 
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a citadel has a patrol path that is high and wide, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a citadel has stores of many weapons, both projectile and hand-held, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— 
Just as many kinds of armed forces reside in a citadel … 
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, 
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. 
Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. 
Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. 
Just as a king’s frontier citadel has much rice and barley stored up, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. 
Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, 
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— 
Just as a king’s frontier citadel has much medicine— 

Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ.  Suppose a man were to acquire a gold ingot, pure and bright. 
Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ. 
 

Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.  Представьте курицу с восемью, десятью, или двенадцатью яйцами, 
Suppose there was a chicken with eight or ten or twelve eggs. 
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. 
Представьте курицу с восемью, десятью, или двенадцатью яйцами, 
Suppose there was a chicken with eight or ten or twelve eggs. 
Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṁ. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakaṁ me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṁ hoti. 
Когда, монахи, плотник или ученик плотника видит следы [углублений от] пальцев и большого пальца на рукоятке своего тесла, он не знает: «Вот на столько-то рукоятка тесла износилась сегодня, вот на столько-то вчера, вот на столько-то ранее». 
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. 
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti. 
Представьте, монахи, как если бы морской корабль был бы оснащён такелажем, который бы изнашивался в воде в течение шести месяцев. Его бы вытащили на сушу во время холодного сезона, и его такелаж далее подвергался бы атакам ветра и солнца. Затопленный дождём из дождевого облака, такелаж легко бы обвалился и прогнил. 
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. 

Aggikkhandhopamasutta  Сутта Подобно Костру 
The Simile of the Great Mass of Fire 

Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti;  It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. 
evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. 
In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. 
Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṁ khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti; 
It’s like when the heavens rain heavily. The bubbles quickly vanish and don’t last long. 
evamevaṁ kho, brāhmaṇa, udakabubbuḷūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. 
In the same way, life as a human is like a bubble. … 
Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; 
It’s like a line drawn in water. It vanishes quickly and doesn’t last long. 
evamevaṁ kho, brāhmaṇa, udake daṇḍarājūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… 
In the same way, life as a human is like a line drawn in water. … 
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṁ sā āvattati, atha kho sā gacchateva vattateva sandateva; 
It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an hour—but runs, rolls, and flows on. 
evamevaṁ kho, brāhmaṇa, nadīpabbateyyūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ …pe… 
In the same way, life as a human is like a mountain river. … 
Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā akasireneva vameyya; 
It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. 
evamevaṁ kho, brāhmaṇa, kheḷapiṇḍūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… 
In the same way, life as a human is like a glob of spit. … 
Seyyathāpi, brāhmaṇa, divasaṁsantatte ayokaṭāhe maṁsapesi pakkhittā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; 
Suppose there was an iron cauldron that had been heated all day. If you tossed a scrap of meat in, it would quickly vanish and not last long. 
evamevaṁ kho, brāhmaṇa, maṁsapesūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… 
In the same way, life as a human is like a scrap of meat. … 
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṁ nīyamānā yaṁ yadeva pādaṁ uddharati, santikeva hoti vadhassa santikeva maraṇassa; 
It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death. 
evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. 
In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ 
govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all) 

Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ antarahito devesu tāvatiṁsesu pāturahosi.  Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the thirty-three, as easily as a strong person would extend or contract their arm. 
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ devesu tāvatiṁsesu antarahito mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ āyasmato uttarassa sammukhe pāturahosi. 
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the thirty-three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. 
Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. 
Suppose there was a large heap of grain not far from a town or village. 

Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ—  Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. 
Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. 
Suppose in a growing field of barley some bad barley appeared, just useless trash. 
Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; 
Its roots, stem, and leaves would look just the same as the healthy barley. 
tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; 
 
tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ— 
 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— 
In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. 
Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. 
Suppose that a large heap of grain is being winnowed. The grains that are firm and solid form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— 
In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. 
Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. 
Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood, 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— 
In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. 

Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.  Suppose, brahmin, there was a chicken with eight or ten or twelve eggs. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;  Just as a clean cloth rid of stains would properly absorb dye, 

Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ vatteti;  I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṁ ussajjitvā rathīsaṁyeva ajjhomaddati; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṁ gaṇhati, ubbaṭumaṁ rathaṁ karoti; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṁ paggaṇhati purime pāde; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṁ anādiyitvā patodalaṭṭhiṁ dantehi mukhādhānaṁ vidhaṁsitvā yena kāmaṁ pakkamati; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post. 
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṁharitvā pacchime ca pāde saṁharitvā tattheva cattāro pāde abhinisīdati; 
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs. 

Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;  The ocean gradually slants, slopes, and inclines, with no abrupt precipice. 
Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṁ nātivattati; 
The ocean is consistent and doesn’t overflow its boundaries. 
Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; 
The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. 
Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti; 
When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. 
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; 
For all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up. 
Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; 
The ocean has just one taste, the taste of salt. 
Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ; 
The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds. 
Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;  The ocean gradually slants, slopes, and inclines, with no abrupt precipice. 
seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; 
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. 

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;  Just as a clean cloth rid of stains would properly absorb dye, 

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;  Just as a clean cloth rid of stains would properly absorb dye, 

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi.  Благословенный познал своим собственным умом эту цепочку мыслей в уме Достопочтенного Ануруддхи. И тогда, подобно тому как сильный человек распрямил бы согнутую руку или согнул распрямлённую, Благословенный исчез из оленьего парка Рощи Бхесакалы, что в Сунсумарагире в стране Бхаггов, и возник перед Достопочтенным Ануруддхой в стране Четиев в восточном Бамбуковом Парке. 
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs, 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё одеяние из обносков будет представляться тебе тем же самым, чем представляется сундук, полный различных цветных одежд, домохозяину или сыну домохозяина. 
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], остатки еды, полученные как подаяние, будут представляться тебе тем же самым, чем представляется блюдо из риса, очищенного от чёрных зёрен, приправленное различными подливками и карри, домохозяину или сыну домохозяина. 
As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё место обитания у подножья дерева будет представляться тебе тем же самым, чем представляется дом с остроконечной крышей, покрытый штукатуркой изнутри и снаружи, не пропускающий сквозняков, с закрытыми ставнями и запертыми засовами, домохозяину или сыну домохозяина. 
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоя постель или сиденье, сделанное из соломы, будет представляться тебе тем же самым, чем представляется диван с пледами, одеялами, накидками, с превосходным покрытием из шкуры антилопы, с навесом наверху и красными подушками по обеим сторонам, домохозяину или сыну домохозяина. 
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. 
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; 
Когда ты обдумываешь эти восемь мыслей великой личности и обретаешь без сложностей и проблем эти четыре джханы, что являются высшим умом и приятными пребываниями в этой самой жизни, то тогда, по мере того как ты живёшь, довольствуясь [тем, что есть], твоё лекарство из застоявшейся коровьей мочи будет представляться тебе тем же самым, чем представляются различные медикаменты из топлёного масла, масла, мёда, и мелассы, домохозяину или сыну домохозяина. 
As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child. 
Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. 
И затем, наставив Достопочтенного Ануруддху, подобно тому как сильный человек распрямил бы согнутую руку или согнул распрямлённую, Благословенный исчез перед Достопочтенным Ануруддхой из восточного Бамбукового Парка в стране Четиев и вновь появился в оленьем парке Рощи Бхесакалы, что в Сунсумарагире в стране Бхаггов. 
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas. 

Khettasutta  A Field 
Khettasutta → khettūpamasuttaṁ (bj) 

Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;  It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. 

Seyyathāpi, bhikkhave, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. 

Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. 

Seyyathāpi, bojjhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—  Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. 

Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca;  Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating. 
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; 
 

“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya;  «Господин Ананда, если женщина или мужчина – молодой, юный, наслаждающийся украшениями, с помытой головой – получил бы гирлянду из голубых лотосов, цветков жасмина, или лилий, он принял бы её обеими руками и надел бы себе на голову. 
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. 
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; 
Подобно тому, Ананда, как бродяжничающие грабители с лёгкостью нападают на те семьи, в которых много женщин и мало мужчин, 
It’s like those families with many women and few men. They’re easy prey for bandits and thieves. 
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; 
Подобно тому, Ананда, как если поле с созревшим горным рисом подвергается белёсой болезни, оно не длится долго, 
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. 
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; 
Подобно тому, Ананда, как если поле с созревшим сахарным тростником подвергается ржавой болезни, оно не длится долго, 
It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. 
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; 
Подобно тому, Ананда, как человек построил бы дамбу вокруг большого водохранилища в качестве меры предосторожности, чтобы вода не перелила через край, 
As a man might build a dyke around a large lake as a precaution against the water overflowing, 

Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti;  It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. 
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. 
Suppose there was a large reservoir with four inlets and four drains. 
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. 
Suppose there was a large reservoir with four inlets and four drains. 

Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti;  It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. 
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; 
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. 
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; 
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. 

“‘Bhayan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ.  “Mendicants, ‘danger’ is a term for sensual pleasures. 
‘Dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘Suffering’, 
‘Rogo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘disease’, 
‘Gaṇḍo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘boil’, 
‘Sallan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘dart’, 
‘Saṅgo’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘snare’, 
‘Paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
‘bog’, 
‘Gabbho’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. 
and ‘womb’ are terms for sensual pleasures. 
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? 
And why is ‘danger’ a term for sensual pleasures? 
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
‘gabbho’ti kāmānametaṁ adhivacanaṁ? 
and ‘womb’ terms for sensual pleasures? 
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti;  It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

“‘Samaṇo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  “‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 
‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Brahmin’, 
‘Vedagū’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Knowledge Master’, 
‘Bhisakko’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Healer’, 
‘Nimmalo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Unstained’, 
‘Vimalo’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Immaculate’, 
‘Ñāṇī’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. 
‘Knower’, 
‘Vimutto’ti, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassāti. 
and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha. 

Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti;  It’s like when the heavens rain heavily and the water flows downhill. 

Seyyathāpi, nandaka, pāṇako catuppādako assa.  Suppose, Nandaka, there was a four-footed animal 
Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, 
Suppose, Nandaka, there was a four-footed animal that was lame and disabled. 

abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti.  A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ 
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ, abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ’. 
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’ 

abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto’ti.  A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ 
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ …pe… abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu dhammaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu saṅghaṁ paccakkhātuṁ, abhabbo khīṇāsavo bhikkhu sikkhaṁ paccakkhātuṁ’. 
A mendicant with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’ 

Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;  Подобно тому, как на землю выбрасывают чистые и грязные вещи – фекалии, мочу, плевки, гной и кровь – и всё же земля не чувствует отторжения, унижения, отвращения из-за этого, 
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, āpasmiṁ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; 
Подобно тому, как в воде отмывают чистые и грязные вещи – фекалии, мочу, плевки, гной и кровь – и всё же вода не чувствует отторжения, унижения, отвращения из-за этого, 
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; 
Подобно тому, как огонь сжигает чистые и грязные вещи – фекалии, мочу, плевки, гной и кровь – и всё же огонь не чувствует отторжения, унижения, отвращения из-за этого, 
Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; 
Подобно тому, как воздух обдувает чистые и грязные вещи – фекалии, мочу, плевки, гной и кровь – и всё же воздух не чувствует отторжения, унижения, отвращения из-за этого, 
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, rajoharaṇaṁ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṁ aṭṭīyati vā harāyati vā jigucchati vā; 
Подобно тому, как щётка выметает чистые и грязные вещи – фекалии, мочу, плевки, гной и кровь – и всё же щётка не чувствует отторжения, унижения, отвращения из-за этого, 
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati; 
Подобно тому, как девочка или мальчик из неприкасаемых, одетый в обноски, держащий сосуд, входит в деревню или в город со смиренным умом, 
Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. 
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ anvāhiṇḍanto na kiñci hiṁsati pādena vā visāṇena vā; 
Подобно быку с отпиленными рогами, смиренному, хорошо укрощённому и хорошо натренированному, что ходит от улицы к улице, от площади к площади, никого не раня копытами или рогами, 
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. 
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; 
Подобно тому, как девушка или юноша – молодой, юный, довольствующийся украшениями, с вымытой головой – почувствовал бы отторжение, унижение, отвращение, если бы труп змеи, собаки или человека повесили бы ему на шею, 
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. 
Seyyathāpi, bhante, puriso medakathālikaṁ parihareyya chiddāvachiddaṁ uggharantaṁ paggharantaṁ; 
Подобно тому, как если бы человек нёс потрескавшуюся, всю в отверстиях, чашу с жидким жиром, который бы сочился и капал [из неё], 
Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. 

Gaṇḍasutta  The Simile of the Boil 
Gaṇḍasutta → gaṇḍopamasuttaṁ (bj) 
“Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko. 
“Mendicants, suppose there was a boil that was many years old. 
Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. 
‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 

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

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.  There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. 
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. 
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. 
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. 
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. 
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. 
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. 
Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. 
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. 

Silāyūpasutta  The Simile of the Stone Pillar 
Silāyūpasutta → silāyūpopamasuttaṁ (bj) 
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. 
Suppose there was a stone pillar, sixteen feet long. 

Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 

“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.  “Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. 
Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’. 
This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains. 
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. 
Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. 

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;  It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. 
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; 
 
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; 
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. 
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; 
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. 

“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena.  «Представьте, брахманы, как если бы по четырём сторонам света стояли бы четыре человека, обладающие величайшим движением, скоростью, и шагом. 
“Suppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride. 
Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya; 
Они обладали бы такой скоростью, [что могли бы перемещаться также быстро], как если бы лучник с мощным луком – обученный, ловкий, натренированный, опытный – мог бы без труда выпустить по тени банановой пальмы лёгкую стрелу. 
They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. 
evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo 
Их шаг был таким [огромным], что он мог бы покрыть [всё расстояние] от восточного океана до западного океана. 
Their stride was such that it spanned from the eastern ocean to the western ocean. 

Nāgasutta  The Simile of the Bull Elephant in the Forest 
Nāgasutta → āraññakanāgopamasuttaṁ (bj) 

Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;  Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; 
Suppose a happy person were to experience pain; that would be an affliction for them. 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati;  Suppose there was a burning pile of twigs. One flame would arise and another would cease. 

Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 

Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena;  The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. 
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṁ aggamakkhāyati; 
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. 
Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; 
Of all kinds of fragrant root, spikenard is said to be the best. 
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; 
Of all kinds of fragrant heartwood, red sandalwood is said to be the best. 
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; 
Of all kinds of fragrant flower, jasmine is said to be the best. 
Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; 
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. 
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; 
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. 
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; 
In the autumn the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 
Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṁ aggamakkhāyati; 
All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them. 

‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.  ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. 

Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya.  Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. 
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya. 
Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. 

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;  They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.  Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.  Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. 
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.  Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.  Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.  Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. 
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti;  It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; 
It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 

Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti;  It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ …pe… 
It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. 

Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; 
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 

Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;  It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; 
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 

Seyyathāpi, vāhana, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā paccuggamma ṭhitaṁ anupalittaṁ udakena;  Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. 

Seyyathāpi, āvuso, sahāyako sahāyakaṁ evaṁ vadeyya:  Suppose one friend was to say to another: 

Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya:  Suppose a wild colt was to wish: 
Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: 
Suppose a fine thoroughbred never wished: 

“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya.  “Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. 
Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo. 
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. 
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo. 
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. 
Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo. 
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. 
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo. 
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. 
Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo. 
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. 
Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo. 
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. 
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo. 
Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. 
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo. 
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. 
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo. 
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. 

Seyyathāpi, gahapati, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.  From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. 

Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ.  Представь, как если бы у царя был приграничный город с мощным валом, стенами, с лучниками, и с единственными вратами. 
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. 

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.  They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. 

Seyyathāpi, upāli, mahāudakarahado.  Представь, Упали, большоё водоём, 
Suppose there was a large lake, 
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. 
Представь, Упали, как если бы маленький мальчик, младенец, лежащий на спине, игрался бы со своей собственной мочой и фекалиями. 
Suppose there was a little baby boy playing in his own urine and feces. 
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. 
Подобно птице, которая куда бы ни отправилась, крылья – её единственный груз, 
They’re like a bird: wherever it flies, wings are its only burden. 

Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.  Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. 
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati. 
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya.  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti;  It’s like throwing unfailing dice: they always fall the right side up. 
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; 
It’s like throwing unfaling dice: they always fall the right side up. 

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.  Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. 
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. 
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. 

Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi āyasmā sāriputto.  And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. 

Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṁ attano na samanupassati katassa vā paticayaṁ;  An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. 
Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṁ, no vantaṁ paccāvamati; 
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. 
seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṁ paccudāvattati; 
Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned. 

“seyyathāpi, bhante ānanda, puriso ekaṁ nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;  “Honorable Ānanda, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! 
Seyyathāpi, bhante, purisassa agāraṁ ekādasa dvāraṁ. So tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; 
Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. 

Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;  И подобно тому, монахи, как искусный рыбак или ученик рыбака, раскинув в маленьком пруду сеть с мелкой ячейкой, может сказать себе: „Ведь все те [сколько-нибудь] большие существа, которые есть в этом пруду, заключены в сеть, — они выскакивают, но, выскакивая, остаются здесь; они выскакивают, но, выскакивая, вконец запутываются здесь, заключенные в сеть“ — 
Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’ 
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; 
И подобно тому, монахи, как, если отсечь ветвь с гроздью манговых плодов, все те манговые плоды, которые прикреплены к ветви, следуют за ней, 
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. 

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;  Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; 
И подобно тому как брошенный клубок нити разматывается, насколько способен разматываться, 
It’s like how, when you toss a ball of string, it rolls away unraveling. 
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; 
Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; 
Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; 
Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; 
Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; 
Подобно тому, господин, как спрошенный о манго стал бы отвечать о хлебном дереве или спрошенный о хлебном дереве стал бы отвечать о манго, 
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. 
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 
Подобно тому, великий царь, как повелитель, помазанный на царство и избавившийся от неприятелей, не видит ниоткуда опасности в том, что касается недружелюбия, 
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 
Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 
Подобно тому, великий царь, как крылатая птица, куда бы ни полетела, летит, неся с собой перья, 
They’re like a bird: wherever it flies, wings are its only burden. 
Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya. 
Подобно тому, великий царь, как, если человек, взяв в долг, откроет дело, 
Suppose a man who has gotten into debt were to apply himself to work, 
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 
Подобно тому, великий царь, как, если бы человека постиг недуг, он будет страдать, тяжело болеть, и еда не будет ему впрок, и в теле не останется силы; 
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. 
Подобно тому, великий царь, как, если человек будет заключен в темницу, 
Suppose a person was imprisoned in a jail. 
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 
Подобно тому, великий царь, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет, 
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 
Подобно тому, великий царь, как если человек с богатством и имуществом будет следовать по труднопроходимой дороге в голоде и страхе 
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 
И подобно этому, великий царь, монах, отказавшись от этих пяти преград, 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 
Подобно тому, великий царь, как искусный банщик или ученик банщика, насыпав мыльный порошок в металлический сосуд и постепенно окропляя со всех сторон водой, станет сбивать его так, чтобы получился мыльный ком, омытый влагой, пронизанный влагой, внутри и снаружи пропитанный влагой, но не источающий [ее], 
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. 
Подобно тому, великий царь, как озеро, [питаемое] водой, бьющей из-под земли, хоть и не будет иметь ни притока воды с восточной стороны, ни притока воды с западной стороны, ни притока воды с северной стороны, ни притока воды с южной стороны, и божество не будет время от времени надлежащим образом доставлять ему дождь, 
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. 
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; 
Подобно тому, великий царь, как в пруду с голубыми лотосами, пруду с красными лотосами, пруду с белыми лотосами отдельные голубые лотосы, или красные лотосы, или белые лотосы рождены в воде, выросли в воде, омыты водой, целиком погружены [в воду], питаются [ею], они от кончиков до корней облиты, залиты, переполнены, пропитаны прохладной водой, и не остается во всех голубых лотосах, или красных лотосах, или белых лотосах ничего, что не было бы пропитано прохладной водой, 
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. 
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 
Подобно тому, великий царь, как человек сидел бы укутанный с головой в белое одеяние так, что не осталось бы на всем теле места, которое не было бы покрыто белым одеянием, 
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. 
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 
84. Подобно тому, великий царь, как, если сквозь драгоценный камень берилл — прекрасный, благородный, восьмигранный, превосходно отшлифованный, прозрачный, сияющий, безупречный, наделенный всеми достоинствами — 
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 
Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya. 
Подобно тому, великий царь, как человек, извлекая тростинку из мунджи, 
Suppose a person was to draw a reed out from its sheath. 
īsikaṁ → isikaṁ (bj, sya-all); isīkaṁ (pts1ed) | Seyyathā → seyyathāpi (bj, pts1ed) | pavāheyya → pabbāheyya (sya-all, mr) 
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 
Он осуществляет различные виды сверхъестественных способностей: будучи одним, становится многочисленным, будучи многочисленным, становится одним; становится видимым для глаз, скрытым от глаз, беспрепятственно проходит через стену, через ограду, через гору, словно через воздух; опускается в землю и поднимается [из нее], словно из воды; не погружаясь, идет по воде, словно по земле; сидя со скрещенными ногами, возносится в небо, словно крылатая птица; касается рукой и схватывает солнце и луну — эти столь великие, столь чудесные [светила]; [своим] телом он достигает даже мира Брахмы. 
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. 
Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 
Подобно тому, великий царь, как искусный гончар или ученик гончара может сделать и изготовить из хорошо обработанной глины сосуд, какой пожелает, 
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. 
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 
Он осуществляет различные виды сверхъестественных способностей: будучи одним, становится многочисленным, будучи многочисленным, становится одним; становится видимым для глаз, скрытым от глаз, беспрепятственно проходит через стену, через ограду, через гору, словно через воздух; опускается в землю и поднимается [из нее], словно из воды; не погружаясь, идет по воде, словно по земле; сидя со скрещенными ногами, возносится в небо, словно крылатая птица; касается рукой и схватывает солнце и луну — эти столь великие, столь чудесные [светила]; [своим] телом он достигает даже мира Брахмы. 
 
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. 
Подобно тому, великий царь, как человек, который, находясь на главной дороге, слышит звук литавр, звук барабана, звук раковины, цимбал, гонга, может сказать себе: „Вот звук литавр, вот звук барабана, вот звук раковины, цимбал, гонга“ — 
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ 
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; 
Подобно тому, великий царь, как женщина, или мужчина, или юноша, молодой и любящий, наряжается, разглядывая отражение своего лица в чистом, ясном зеркале или в сосуде с прозрачной водой, может или узнать, что [на нем] пятнышко, когда [на нем] есть пятнышко, или узнать, что [на нем] нет пятнышка, когда [на нем] нет пятнышка, 
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ 
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. 
94. Подобно тому, великий царь, как, если человек пойдет из своей деревни в другую деревню, а из этой деревни пойдет в другую деревню, а из этой деревни возвратится в свою деревню, он может сказать себе: „Вот я пришел из своей деревни в другую деревню, там я так-то стоял, так-то сидел, так-то говорил, так-то молчал, а из этой деревни пришел в ту деревню и там я так-то стоял, так-то сидел, так-то говорил, так-то молчал, а из этой деревни возвратился в свою деревню“ — 
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ 
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. 
Подобно тому, великий царь, как, если человек, стоящий на террасе над серединой перекрестка, видит, как люди входят в дом, выходят, двигаются по проезжей дороге, сидят на середине перекрестка, он может сказать себе: „Эти люди входят в дом, эти выходят, эти двигаются по проезжей дороге, эти сидят на середине перекрестка“ — 
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. 
98. Подобно тому, великий царь, как, если зрячий человек, стоя на берегу окруженного горами озера, прозрачного, спокойного, незамутненного, видит устриц и раковины, песок и гальку, стаи рыб, двигающихся и останавливающихся, он может сказать себе: „Вот это — озеро, прозрачное, спокойное, незамутненное, а в нем — эти устрицы и раковины, песок и галька, стаи рыб, что двигаются и останавливаются“ — 
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. 

evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?  были ли эти [мудрецы] так же хорошо омыты, хорошо умащены, с причесанными волосами и бородой, украшены драгоценностями и венками, одеты в белые одежды, наделены пятью признаками чувственности, владея и услаждаясь ими, как теперь ты с наставником?» 
nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?” 
Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? 
«Питались ли они белым рисом, очищенным от черных зерен, с разнообразными подливками и разнообразными приправами, как теперь ты с наставником?» 
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?” 
Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? 
«Пользовались ли они услугами женщин с повязками вокруг бедер, как теперь ты с наставником? 
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?” 
Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? 
«Заставляли ли они людей, опоясанных длинными мечами, охранять себя у городских укреплений, выкопав рвы и наложив засовы, как ты теперь с наставником?» 
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?” 
Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? 
«Заставляли ли они людей, опоясанных длинными мечами, охранять себя у городских укреплений, выкопав рвы и наложив засовы, как ты теперь с наставником?» 
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?” 
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 
И подобно тому как чистая, свободная от грязи одежда надлежащим образом принимает окраску, 
Just as a clean cloth rid of stains would properly absorb dye, 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
Подобно тому, почтенный Готама, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно почтенный Готама с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, just so has Mister Gotama made the Teaching clear in many ways. 

Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya;  И подобно тому, почтенный Готама, как рукой моют руку или ногой моют ногу, 
It’s just like when you clean one hand with the other, or clean one foot with the other. 
Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; 
И подобно тому, брахаман, как рукой моют руку или ногой моют ногу, 
It’s just like when you clean one hand with the other, or clean one foot with the other. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
Подобно тому, почтенный Готама, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно почтенный Готама с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways. 

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.  Подобно тому, почтенный Готама, как поднимают упавшие, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно почтенный Готама с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways. 
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 
И подобно тому как чистая, свободная от грязи одежда надлежащим образом принимает окраску, 
Just as a clean cloth rid of stains would properly absorb dye, 

Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;  Подобно тому, юноша, как повелитель, помазанный на царство и избавившийся от неприятелей – 
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 

“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:  «Ведь подобным же образом, Поттхапада, мужчина мог бы сказать: 
“Suppose, Poṭṭhapāda, a man were to say: 
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. 
«Ведь подобным же образом, Поттхапада, мужчина мог бы сооружать на перекрестке лестницу, чтобы подняться на террасу [дома]. 
“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. 
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. 
«Ведь подобным же образом, Поттхапада, мужчина мог бы сооружать лестницу под самой террасой дома, чтобы подняться на террасу дома. 
“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. 
Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. 
Ведь подобным же образом, Читта, от коровы бывает молоко, от молока — творог, от творога — свежее масло, от свежего масла — очищенное масло, от очищенного масла — масляная пена; 
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 

Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;  Подобно тому, юноша, как повелитель, помазанный на царство и избавившийся от неприятелей; 
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 
Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 
Подобно тому, юноша, как крылатая птица, куда бы ни полетела, летит, неся с собой перья; 
They’re like a bird: wherever it flies, wings are its only burden. 
Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. 
Подобно тому, юноша, как, если человек, взяв в долг, откроет дело. 
Suppose a man who has gotten into debt were to apply himself to work, 
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 
Подобно тому, юноша, как, если бы человека постиг недуг, он будет страдать, тяжело болеть, и еда не будет ему впрок, и в теле не останется силы. 
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. 
Подобно тому, юноша, как, если человек будет заключен в темницу. 
Suppose a person was imprisoned in a jail. 
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 
Подобно тому, юноша, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет. 
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 
Подобно тому, юноша, как если человек с богатством и имуществом будет следовать по труднопроходимой дороге в голоде и страхе. 
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. 
И подобно этому, юноша, монах, отказавшись от этих пяти преград. 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. 
Подобно тому, юноша, как искусный банщик или ученик банщика, насыпав мыльный порошок в металлический сосуд и постепенно окропляя со всех сторон водой, станет сбивать его так, чтобы получился мыльный ком, омытый влагой, пронизанный влагой, внутри и снаружи пропитанный влагой, но не источающий [ее]. 
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. 
Подобно тому, юноша, как озеро, [питаемое] водой, бьющей из-под земли, хоть и не будет иметь ни притока воды с восточной стороны, ни притока воды с западной стороны, ни притока воды с северной стороны, ни притока воды с южной стороны, и божество не будет время от времени надлежащим образом доставлять ему дождь, но потоки прохладной воды, бьющей из-под земли, [питая] это озеро, обольют, зальют, переполнят, пропитают это озеро прохладной водой, и не останется во всем озере ничего, что не было бы пропитано прохладной водой. 
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. 
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. 
Подобно тому, юноша, как в пруду с голубыми лотосами, пруду с красными лотосами, пруду с белыми лотосами отдельные голубые лотосы, или красные лотосы, или белые лотосы рождены в воде, выросли в воде, омыты водой, целиком погружены [в воду], питаются [ею], они от кончиков до корней облиты, залиты, переполнены, пропитаны прохладной водой, и не остается во всех голубых лотосах, или красных лотосах, или белых лотосах ничего, что не было бы пропитано прохладной водой. 
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. 
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. 
Подобно тому, юноша, как человек сидел бы укутанный с головой в белое одеяние так, что не осталось бы на всем теле места, которое не было бы покрыто белым одеянием. 
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. 
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 
Подобно тому, юноша, как если в драгоценный камень берилл — прекрасный, благородный, восьмигранный, превосходно отшлифованный, прозрачный, сияющий, наделенный всеми достоинствами, продета нить — синяя, или оранжевая, или красная, или белая, или желтоватая нить. 
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. 
Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. 
Подобно тому, юноша, как человек, извлекая тростинку из мунджи. 
Suppose a person was to draw a reed out from its sheath. 
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 
Он осуществляет различные виды сверхъестественных способностей: будучи одним, становится многочисленным, будучи многочисленным, становится одним; становится видимым для глаз, скрытым от глаз, беспрепятственно проходит через стену, через ограду, через гору, словно через воздух; опускается в землю и поднимается [из нее], словно из воды; не погружаясь, идет по воде, словно по земле; сидя со скрещенными ногами, возносится в небо, словно крылатая птица; касается рукой и схватывает солнце и луну — эти столь великие, столь чудесные [светила]; [своим] телом он достигает даже мира Брахмы. 
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. 
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 
Подобно тому, юноша, как искусный гончар или ученик гончара может сделать и изготовить из хорошо обработанной глины сосуд, какой пожелает. 
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. 
Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. 
Подобно тому, юноша, как человек, который, находясь на главной дороге, слышит звук литавр, звук барабана, звук раковины, цимбал, гонга, может сказать себе: „Вот звук литавр, вот звук барабана, вот звук раковины, цимбал, гонга“ —. 
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ 
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. 
Подобно тому, юноша, как женщина, или мужчина, или юноша, молодой и любящий, наряжается, разглядывая отражение своего лица в чистом, ясном зеркале или в сосуде с прозрачной водой, может или узнать, что [на нем] пятнышко, когда [на нем] есть пятнышко, или узнать, что [на нем] нет пятнышка, когда [на нем] нет пятнышка. 
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ 
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. 
Подобно тому, великий царь, как, если человек пойдет из своей деревни в другую деревню, а из этой деревни пойдет в другую деревню, а из этой деревни возвратится в свою деревню, он может сказать себе: „Вот я пришел из своей деревни в другую деревню, там я так-то стоял, так-то сидел, так-то говорил, так-то молчал, а из этой деревни пришел в ту деревню и там я так-то стоял, так-то сидел, так-то говорил, так-то молчал, а из этой деревни возвратился в свою деревню“. 
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ 
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. 
Подобно тому, юноша, как, если человек, стоящий на террасе над серединой перекрестка, видит, как люди входят в дом, выходят, двигаются по проезжей дороге, сидят на середине перекрестка, он может сказать себе: „Эти люди входят в дом, эти выходят, эти двигаются по проезжей дороге, эти сидят на середине перекрестка“ —. 
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. 
Подобно тому, юноша, как, если зрячий человек, стоя на берегу окруженного горами озера, прозрачного, спокойного, незамутненного, видит устриц и раковины, песок и гальку, стаи рыб, двигающихся и останавливающихся, он может сказать себе: „Вот это — озеро, прозрачное, спокойное, незамутненное, а в нем — эти устрицы и раковины, песок и галька, стаи рыб, что двигаются и останавливаются“. 
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. 
Подобно тому, почтенный Ананда, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно досточтимый Ананда с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Ānanda has made the teaching clear in many ways. 

Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  Вот, Кеваддха, монах осуществляет различные виды сверхъестественных способностей: будучи одним, становится многочисленным; будучи многочисленным, становится одним; становится видимым для глаз, скрытым от глаз; беспрепятственно проходит через стену, через ограду, через гору, словно через воздух; опускается в землю и поднимается [из нее], словно из воды; не погружаясь, идет по воде, словно по земле; сидя со скрещенными ногами, возносится в небо, словно крылатая птица; касается рукой и схватывает солнце и луну — эти столь великие, столь чудесные [светила]; [своим] телом он достигает даже мира Брахмы. 
It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. 
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ. 
И другой, благочестивый верующий, видит его, этого монаха, осуществляющего различные виды сверхъестественных способностей: будучи одним, становящегося многочисленным; будучи многочисленным, становящегося одним; становящегося видимым, будучи скрытым; беспрепятственно проходящего через стену, через ограду, через гору, словно через воздух; опускающегося в землю и поднимающегося [из нее], словно из воды; не погружаясь, идущего по воде, словно по земле; сидя со скрещенными ногами, возносящегося в небо, словно крылатая птица; касающегося рукой и схватывающего солнце и луну — эти столь великие, столь чудесные [светила]; [своим] телом достигающего даже мира Брахмы. 
Someone with faith and confidence sees that mendicant performing those superhuman feats. 
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. 
И вот, Кеваддха, подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, так же точно этот монах исчез из мира Брахмы и появился передо мной. 
Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. 

Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya;  Подобным же образом [человек], разрубив старые оковы, стал бы делать новые оковы. 
Suppose someone cut off an old bond, only to create another new bond. 
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 
Подобным же образом [человек], разрубив старые оковы, стал бы делать новые оковы. 
 
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 
Подобным же образом [человек], разрубив старые оковы, стал бы делать новые оковы. 
Suppose someone cut off an old bond, only to create another new bond. 
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe… 
Подобным же образом [человек], разрубив старые оковы, стал бы делать новые оковы … 
Suppose someone cut off an old bond, only to create another new bond. 
Seyyathāpi nāma …pe… 
Подобным же образом … 
 
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya; 
Подобным же образом [мужчина] мог бы стремиться к избегающей его или обнимать отворачивающуюся. 
It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. 
Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. 
Подобным же образом [человек], оставив свое поле, решил бы, что надо очищать чужое поле. И вот я говорю, что свершение этого есть порочное свойство алчности. Ибо что один может сделать для другого?“ 
It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ 
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 
Подобным же образом [человек], разрубив старые оковы, стал бы делать новые оковы. 
Suppose someone cut off an old bond, only to create another new bond. 
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; 
«Подобно тому, почтенный Готама, как человек, схватив за волосы человека, падающего со скалы в пропасть, поднял бы его и поставил на твердую землю, 
“Suppose, Mister Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
Подобно тому, почтенный Готама, как поднимают упавшее или раскрывают сокрытое, или указываю дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways. 

Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti;  Подобно тому, почтенный Готама, как недалеко от селения или торгового поселка бывает много различных путей, и все они встречаются вместе в селении, 
It’s like a village or town that has many different roads nearby, yet all of them meet at that village. 
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; 
Подобно тому, Васеттха, как в веренице слепых, держащихся друг за друга, ни первый не видит, ни средний не видит, 
Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. 
evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. 
ни последний не видит, точно так же, Васеттха, и в словах брахманов, сведущих в трех ведах, как в веренице слепых, ни первый не видит, ни средний не видит, ни последний не видит. 
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. 
Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 
Ведь подобным же образом, Васеттха, мужчина мог бы сказать: 
Suppose a man were to say, 
Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. 
Ведь подобным же образом, Васеттха, мужчина мог бы сооружать на перекрестке лестницу, чтобы подняться на террасу [дома]. 
Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. 
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 
Ведь подобным же образом, Васеттха, эта река Ачиравати могла бы быть полноводной, наполненной до краев, так что даже ворона могла бы пить из нее, 
Suppose the river Aciravatī was full to the brim so a crow could drink from it. 
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 
Ведь подобным же образом, Васеттха, эта река Ачиравати могла бы быть полноводной, наполненной до краев, так что даже ворона могла бы пить из нее, 
Suppose the river Aciravatī was full to the brim so a crow could drink from it. 
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 
Ведь подобным же образом, Васеттха, эта река Ачиравати могла бы быть полноводной, наполненной до краев, так что даже ворона могла бы пить из нее, 
Suppose the river Aciravatī was full to the brim so a crow could drink from it. 
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 
Подобно тому, Васеттха, как силач, трубящий в раковину, без труда может быть услышан с четырех сторон света, 
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 
Подобно тому, Васеттха, как силач, трубящий в раковину, без труда может быть услышан с четырех сторон света, 
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 
Подобно тому, почтенный Готама, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно досточтимый Готама с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. 

Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.  Подобно тому, монахи, как если в драгоценный камень берилл — прекрасный, благородный, восьмигранный, превосходно отшлифованный, прозрачный, сияющий, наделенный всеми достоинствами, продета нить — синяя, или оранжевая, или красная, или белая, или желтоватая нить. 
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. 
Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. 
Подобно тому, монахи, как если драгоценный камень завернуть в касийскую ткань, то ни драгоценный камень не пятнает касийскую ткань, ни касийская ткань не пятнает драгоценный камень. 
Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel. 
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; 
Подобно тому, монахи, как голубой лотос, или красный лотос, или белый лотос дорог и приятен многим людям, так же точно, монахи, царевич Випасси стал дорог и приятен многим людям; 
like a blue water lily, or a pink or white lotus. 
Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; 
Подобно тому, монахи, как птица под названием каравика, живущая в горах Гималаев, имеет красивый голос, приятный голос, сладкозвучный голос, ласковый голос; 
It was as sweet as the song of a cuckoo-bird found in the Himalayas. 
Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. 
И родившийся царевич Випасси, монахи, мог глядеть вперед не мигая, подобно тридцати трем богам. 
And he was unblinkingly watchful, like the gods of the thirty-three. 
Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. 
И вот, монахи, подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, точно так же великий Брахма исчез из мира Брахмы и появился перед Випасси — Благостным, архатом, всецело просветленным. 
Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha Vipassī. 
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. 
Подобно тому как в пруду с голубыми лотосами, или в пруду с красными лотосами, или в пруду с белыми лотосами некоторые голубые лотосы, или красные лотосы, или белые лотосы, родившиеся в воде и выросшие в воде, не выступают из воды и цветут, погруженные в нее; некоторые голубые лотосы, или красные лотосы, или белые лотосы, родившиеся в воде и выросшие в воде, находятся на [уровне] поверхности воды; некоторые голубые лотосы, или красные лотосы, или белые лотосы, родившиеся в воде и выросшие в воде, поднимаются над водой и не омываются водою. 
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. 
Tathūpamaṁ dhammamayaṁ sumedha, 
Так же и [ты], всевидящий мудрец, 
In just the same way, All-seer, so intelligent, 
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. 
И вот, монахи, подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, так же точно Випасси — Благостный, архат, всецело просветленный — исчез с подножия дерева бодхи и явился в царской столице Бандхумати в оленьей роще Кхема. 
Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary. 
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 
И подобно тому как чистая, свободная от грязи одежда надлежащим образом принимает окраску; 
Just as a clean cloth rid of stains would properly absorb dye, 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. 
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 
И подобно тому как чистая, свободная от грязи одежда надлежащим образом принимает окраску; 
Just as a clean cloth rid of stains would properly absorb dye, 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further. 
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 
И подобно тому как чистая, свободная от грязи одежда надлежащим образом принимает окраску; 
 
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 
Подобно тому, господин, как поднимают упавшее, или раскрывают сокрытое, или указывают дорогу заблудившемуся, или ставят в темноте масляный светильник, чтобы наделенные зрением различали образы, так же точно Благостный с помощью многих наставлений преподал истину. 
 
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. 
И вот, монах, один великий Брахма узнал в своем сердце, о чем размышляет в сердце Випасси — Благостный, архат, всецело просветленный. И подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, точно так же он оставил мир Брахмы и появился перед Випасси — Благостным, архатом, всецело просветленным. 
Then a certain Great Divinity, knowing the Buddha Vipassī’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of the Buddha Vipassī. 
Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. 
И вот, монахи, один великий Брахма узнал в своем сердце, о чем я размышляю в сердце, и подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, точно так же он оставил мир Брахмы и появился передо мной. 
 
Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ. 
И вот, монахи, подобно тому как сильный человек вытягивает согнутую руку или сгибает вытянутую руку, точно так же я оставил подножие огромной салы в лесу Субхага в Уккаттхе и появился перед богами авиха. 
Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the gods of Aviha.