“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.  “Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. 
‘Mā me rajanīyesu dhammesu cittaṁ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; 
‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind. 
‘mā me dosanīyesu dhammesu cittaṁ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; 
‘May my mind not be angered by things that provoke hate.’ … 
‘mā me mohanīyesu dhammesu cittaṁ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; 
‘May my mind not be deluded by things that promote delusion.’ … 
‘mā me madanīyesu dhammesu cittaṁ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo. 
‘May my mind not be intoxicated by things that intoxicate.’ … 

Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.  They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics. 
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind. 
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view. 
Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ. 
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom. 

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  „Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“. 
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’ 
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. 
„Существует имя и форма — есть и сознание, имя и форма — причина сознания“. 
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’ 

So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.  Когда есть глаз, форма, сознание глаза, то можно указать на проявление контакта. 
Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact. 

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.  ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’ 

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?  When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ 
nāmarūpe sati saḷāyatanaṁ hoti; 
When name and form exist the six sense fields come to be. 

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?  When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ 
nāmarūpe sati saḷāyatanaṁ hoti; 
When name and form exist the six sense fields come to be. 

‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’ 

“rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.  “When form exists, because of grasping form, pleasure and pain arise in oneself. 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe…  “When form exists, because of grasping form and insisting on form … 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati.  “When form exists, because of grasping form and insisting on form, wrong view arises. 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati.  “When form exists, because of grasping form and insisting on form, substantialist view arises. 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati.  “When form exists, because of grasping form and insisting on form, view of self arises. 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā.  “When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā.  “When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. 

“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati.  «Радха, когда есть форма, то здесь может возникнуть Мара, или убийца, или убитый. 
“When there is form, Rādha, there may be Māra, or the murderer, or the murdered. 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati …pe…  “When form exists …” … 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:   

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:   

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati—  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:  “When form exists, because of grasping form and insisting on form, the view arises: 

‘Rūpaṁ disvā sati muṭṭhā,  ‘When you see a sight, mindfulness is lost 
‘Rūpaṁ disvā sati muṭṭhā, 
 

‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’.  ‘In my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’ 
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. 
So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished.