… Evamevaṁ kho, bhikkhave, appakā te sattā ye dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti; 
… so too the sentient beings who examine the meaning of the teachings they have memorized are few, dhātānaṁ → dhatānaṁ (bj, sya-all, km, pts1ed)
atha kho eteva sattā bahutarā ye dhātānaṁ dhammānaṁ atthaṁ na upaparikkhanti. 
while those who don’t examine the meaning of the teachings are many.

“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? 
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr)
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. (…) → (evaṁ kho ānanda bhavo hotīti) (mr) "
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? 
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṁ kho, ānanda, bhavo hotī”ti. 
That’s how continued existence is defined.” "

“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? 
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? 
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“No hetaṁ, bhante”. 
“No, sir.”
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṁ kho, ānanda, bhavo hotī”ti. 
That’s how continued existence is defined.” "

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. kaṭhalaṁ → kathalaṁ (sya-all, mr)
Tamenaṁ dhāti sīghaṁ sīghaṁ manasi kareyya; 
The nursemaid would very quickly notice sīghaṁ sīghaṁ → sīghasīghaṁ (bj)

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.
evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. 
In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up.
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; 
an8.19

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“ —
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 
так же точно, великий царь, и монах с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — направляет и обращает ум к божественному слуху.
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 
Очищенным божественным слухом, выходящим за пределы человеческого, он слышит оба [вида] звуков — и божественные, и человеческие, далекие и близкие.

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“ —. itipi → itipīti (mr)
Evameva kho, māṇava, bhikkhu …pe… 
Точно также, юноша, монах …

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; 
Подобно тому как, монахи, опытный мясник или его ученик убив корову сел на перекрёстке четырёх больших дорог разделав ее на части;
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 
именно так, монахи, монах именно это тело, как стоящее, так направленное осматривает сферами:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 
‘в этом теле есть cфера тверди, сфера жидкости, сфера тепла, сфера ветра‘.

Seyyathāpi, bhikkhave, 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.
evamevaṁ kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. 
In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up.
Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; 

Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; 
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evamevaṁ āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masīti. 

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; 
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evamevaṁ kho, bhikkhave, dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masī”ti. 
In the same way, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. 
Подобно тому как умелый мясник или его ученик, убивший корову, разрезав её на куски, сидели бы на перекрёстке дорог, catumahāpathe → cātummahāpathe (bj, sya-all, pts1ed)
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 
– точно также монах пересматривает это самое тело, как бы оно ни было размещено, в каком бы положении ни находилось, посредством элементов так
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 
«В этом теле есть элемент земли, элемент воды, элемент огня, элемент воздуха».

Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; 
Подобно тому, как сильный горнист мог бы без труда сделать так, что его услышали бы во всех четырёх сторонах света,
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. 
точно также я провозгласил своим ученикам путь, посредством которого элементом божественного уха, очищенного и превосходящего человеческое, они слышат оба вида звуков: божественные и человеческие, далёкие и близкие.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. 
И таким образом многие мои ученики пребывают, достигнув завершения и совершенства прямого знания.

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; 
Подобно тому, как умелый мясник или его ученик, убивший корову, разрезав её на куски, сидел бы на перекрёстке дорог, – vibhajitvā → paṭivibhajitvā (sya1ed, sya2ed, km); paṭibhajitvā (pts1ed) | catumahāpathe → cātummahāpathe (bj, sya-all, km, pts1ed)
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: 
точно также монах пересматривает это самое тело, как бы оно ни было размещено, в каком бы положении ни находилось, посредством элементов так:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 
«В этом теле есть элемент земли, элемент воды, элемент огня, элемент воздуха».

Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya; 
Подобно тому, как если бы человек с хорошим зрением взял в руку плод миробалана и рассматривал его,
evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
точно так же Брахма Тысячи [миров] пребывает, настроившись на наполнение [своим умом] системы тысячи миров,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
и он пребывает, настроившись на наполнение [своим умом] существ, родившихся там.
Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; 
Подобно тому, как если бы человек с хорошим зрением взял в руку пять плодов миробалана и рассматривал их,
evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
точно так же Брахма Пяти Тысяч [миров] пребывает, настроившись на наполнение [своим умом] системы пяти тысяч миров,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
и он пребывает, настроившись на наполнение [своим умом] существ, родившихся там.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; 
Подобно тому, как берилл, драгоценный камень чистой воды, с восемью гранями, тщательно обработанный, лежащий на красной парче, сверкал, сиял и лучился, bhāsate ca tapate ca → bhāsati ca tapati ca (sya-all, km); bhāsati ca (pts1ed)
evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
точно так же Брахма Десяти Тысяч [миров] пребывает, настроившись на наполнение [своим умом] системы десяти тысяч миров,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
и он пребывает, настроившись на наполнение [своим умом] существ, родившихся там.
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; 
Подобно тому как украшение из чистейшего золота, что было умело отлито с помощью тигля умелым золотых дел мастером, лежащее на красной парче, сверкало бы, сияло и лучилось, nikkhaṁ → nekkhaṁ (bj, sya-all, km, pts1ed)
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. 
точно так же Брахма Ста Тысяч [миров] пребывает, настроившись на наполнение [своим умом] системы ста тысяч миров,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. 
и он пребывает, настроившись на наполнение [своим умом] существ, родившихся там.

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti? 
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves 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. Do you control the body as far as the Brahmā realm?” Api pana → api nu (bj, sya-all, km)
“No hetaṁ, āvuso”. 
“No, reverend.”
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti? 
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“No hetaṁ, bhante”. 
“No, sir.”

evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. 
In the same way, sentient beings come together and converge because of an element. dhātusova → sabbatthapi evameva
Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. 
Those who have bad convictions come together and converge with those who have bad convictions.
evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. 
In the same way, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. 
Those who have good convictions come together and converge with those who have good convictions.

“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. 
“The four grounds of consciousness should be seen as like the earth element.
Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. 
Relishing and greed should be seen as like the water element.
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ. 
Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.

“Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ: 
“Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment.
‘rāgavinayo dosavinayo mohavinayo’ti. 
sn45.7

Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, 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. 
When the four bases of psychic power have been developed and cultivated in this way, 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 Brahmā realm. abhijjamāne → abhijjamāno (pts1ed, mr) | parimasati → parāmasati (bj, sya-all, km) "
Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, dūre santike cāti. 
When the four bases of psychic power have been developed and cultivated in this way, they hear both kinds of sounds, human and heavenly, whether near or far.