… Iddhimantīnaṁ yadidaṁ uppalavaṇṇā.   … with psychic power is Uppalavaṇṇā.  

evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.   so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.”  
evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.  
so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.” 

vaṇṇapokkharatā …   being handsome …  

Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, they see forms externally, limited, both pretty and ugly.  
… ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Perceiving form internally, they see forms externally, limitless, both pretty and ugly.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, they see forms externally, limited, both pretty and ugly.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.  
Not perceiving form internally, they see forms externally that are blue, with blue color and blue appearance.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, they see forms externally that are yellow, with yellow color and yellow appearance.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.  
Not perceiving form internally, they see forms externally that are red, with red color and red appearance.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, they see forms externally that are white, with white color and white appearance.  

“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā.   “Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates.  
Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā.  
I praise right practice for these two, for laypeople and renunciates.  

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti:   It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying:  
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti:  
It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying:  

‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti.   ‘May I be like the nuns Khemā and Uppalavaṇṇā!’  
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ yadidaṁ khemā ca bhikkhunī uppalavaṇṇā cā”ti.  
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”  
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  
Without examining or scrutinizing, they praise those deserving of criticism  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati.  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, they criticize those deserving of criticism  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati.  
and they praise those deserving of praise.  

“Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha;   “So it seems that you are horrified, repelled, and disgusted by heavenly lifespan, beauty, happiness, fame, and sovereignty.  

nāssa vaṇṇaṁ parikkhare.   regardless of his color.  

ekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati:   Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas,  
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.   how your faculties are so very clear, and the complexion of your skin is pure and bright.  
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
 
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
 
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.  

Siṅgī suvaṇṇaṁ atha vāpi kañcanaṁ,   mountain gold or lustrous gold,  

Tassa disāsu samaṇabrāhmaṇā vaṇṇaṁ bhāsanti:   Ascetics and brahmins everywhere praise them for these good qualities;  
Devatāpissa vaṇṇaṁ bhāsanti:  
even the deities praise them.  

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.  

Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi.   Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant.  
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti.  
Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.  
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi.  
That’s why I don’t praise that kind of senior mendicant.  
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi.  
Take the case of a junior mendicant who doesn’t want to train …  
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti.  
 
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi.  
That’s why I don’t praise that kind of junior mendicant.  
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi.  
Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant.  
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti.  
Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.  
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi.  
That’s why I praise that kind of senior mendicant.  
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi.  
Take the case of a junior mendicant who wants to train …  
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti.  
 
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti.  
That’s why I praise that kind of junior mendicant.”  

Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.   It’s when a fine royal thoroughbred is beautiful, strong, and fast.  
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.  
It’s when a mendicant is beautiful, strong, and fast.  
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?  
And how is a mendicant beautiful?  
Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.  
That’s how a mendicant is beautiful.  

Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.   It’s when a fine royal thoroughbred is beautiful, strong, and fast.  
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.  
It’s when a mendicant is beautiful, strong, and fast.  
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?  
And how is a mendicant beautiful?  
Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.  
That’s how a mendicant is beautiful.  

Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.   It’s when a fine royal thoroughbred is beautiful, strong, and fast.  
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.  
It’s when a mendicant is beautiful, strong, and fast.  
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?  
And how is a mendicant beautiful?  
Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.  
That’s how a mendicant is beautiful.  

Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca.   Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.  
Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi.  
In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say.  
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
That person is just as beautiful as cloth from Kāsi.  

Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti.   When that’s been eliminated, only golden flecks remain.  
suvaṇṇasikatāvasissanti → suvaṇṇajātarūpakāvasissanti (mr)  
Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ pakkhipitvā dhamati sandhamati niddhamati.  
A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it.  
Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati.  
But the goldsmith keeps on blowing, melting, and smelting it.  
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.  
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.  
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’  
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

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.  
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ abhidhameyya, ṭhānaṁ taṁ jātarūpaṁ ḍaheyya.  
If they solely fanned it, the native gold would likely be scorched.  
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ udakena paripphoseyya, ṭhānaṁ taṁ jātarūpaṁ nibbāpeyya.  
If they solely sprinkled water on it, the native gold would likely cool down.  
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ ajjhupekkheyya, ṭhānaṁ taṁ jātarūpaṁ na sammā paripākaṁ gaccheyya.  
If they solely watched over it, the native gold would likely not be properly processed.  
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.  
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.  
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.  
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.  

Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā:   Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking,  

Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.   One wild colt is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.  
Another wild colt is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild colt is fast, beautiful, and well proportioned.  
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.  
One wild person is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.  
Another wild person is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild person is fast, beautiful, and well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno?  
And how is a wild person fast, but not beautiful or well proportioned?  
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.  
This is how a wild person is fast, but not beautiful or well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno?  
And how is a wild person fast and beautiful, but not well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.  
This is how a wild person is fast and beautiful, but not well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
And how is a wild person fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a wild person is fast, beautiful, and well proportioned.  

Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.   One excellent horse is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.  
Another excellent horse is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another excellent horse is fast, beautiful, and well proportioned.  
Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.  
One excellent person is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.  
Another excellent person is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another excellent person is fast, beautiful, and well proportioned.  
Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno?  
And how is an excellent person fast, but not beautiful or well proportioned?  
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.  
na vaṇṇasampanno, na ārohapariṇāhasampanno.  
but not beautiful or well proportioned.  
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?  
And how is an excellent person fast and beautiful, but not well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
This is how an excellent person is fast and beautiful, but not well proportioned.  
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
And how is an excellent person fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how an excellent person is fast, beautiful, and well proportioned.  

javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.   is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a fine thoroughbred person is fast, beautiful, and well proportioned.  

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,   Without examining or scrutinizing, they praise those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, they criticize those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and they praise those deserving of praise.  

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;   Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.  
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  
Furthermore, a mendicant is content with any kind of almsfood …  
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  
Furthermore, a mendicant is content with any kind of lodgings …  

Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti:   Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror.  
vaṇṇavanto yasassino;  
so beautiful and famous,  

Aggaṁ āyu ca vaṇṇo ca,   the best lifespan, beauty,  

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?   “Does Mister Gotama praise sacrifice?”  
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi;  
“Brahmin, I don’t praise all sacrifices.  
na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi.  
Nor do I criticize all sacrifices.  
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi.  
I criticize that kind of violent sacrifice.  
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ.  
I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.  

“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?   “Does Mister Gotama praise sacrifice?”  
“Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi;  
“Brahmin, I don’t praise all sacrifices.  
na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi.  
Nor do I criticize all sacrifices. …  
evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi.  
I don’t praise that kind of violent sacrifice.  
evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ.  
I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.  

Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:   Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  

“imaṁ, bhikkhave, rattiṁ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, rohitasso devaputto maṁ etadavoca:   “Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti.   Long life, beauty, happiness, and strength.  
Vaṇṇaṁ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā.  
Giving beauty, she has beauty as a god or human.  
Mahapphalā lokavidūna vaṇṇitā.  
and is praised by those who know the world.  

Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti.   Long life, beauty, happiness, and strength.  
Vaṇṇaṁ datvā … sukhaṁ datvā … balaṁ datvā balassa bhāgī hoti dibbassa vā mānusassa vā.  
Giving beauty … happiness … strength …  
Āyuñca vaṇṇañca sukhaṁ balañca.  
long life, beauty, happiness, and strength.  
So āyudāyī vaṇṇadāyī,  
A person who gives long life, beauty,  
vaṇṇadāyī → so āyudāyī baladāyī (bj, pts1ed); āyudāyī baladāyī (sya-all, km)  
sukhaṁ balaṁ dado naro;  
happiness, and strength,  
sukhaṁ balaṁ dado → sukhaṁ vaṇṇaṁ dado (bj, sya-all, km); sukhavaṇṇadado (pts1ed); sukhabaladado (mr) 

Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti.   Long life, beauty, happiness, and strength. …”  
Vaṇṇaṁ datvā … sukhaṁ datvā … balaṁ datvā balassa bhāgī hoti dibbassa vā mānusassa vā.  
 
Āyuñca vaṇṇañca sukhaṁ balañca.  
 
So āyudāyī vaṇṇadāyī,  
 

Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cāti.   When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.  

Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.   To start with, an untrue person speaks ill of another even when not asked, let alone when asked.  
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa avaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak ill of another in full detail, not leaving anything out.  
Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.  
Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked.  
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena parassa vaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak well of another without giving the full details, leaving many things out.  
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.  
Furthermore, an untrue person doesn’t speak ill of themselves even when asked, let alone when not asked.  
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano avaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak ill of themselves without giving the full details, leaving many things out.  
Puna caparaṁ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.  
Furthermore, an untrue person speaks well of themselves even when not asked, let alone when asked.  
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano vaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak well of themselves in full detail, not leaving anything out.  
Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.  
To start with, a true person doesn’t speak ill of another even when asked, let alone when not asked.  
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena parassa avaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak ill of another without giving the full details, leaving many things out.  
Puna caparaṁ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.  
Furthermore, a true person speaks well of another even when not asked, let alone when asked.  
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa vaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak well of another in full detail, not leaving anything out.  
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.  
Furthermore, a true person speaks ill of themselves even when not asked, let alone when asked.  
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano avaṇṇaṁ bhāsitā hoti.  
But when led on by questions they speak ill of themselves in full detail, not leaving anything out.  
Puna caparaṁ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.  
Furthermore, a true person doesn’t speak well of themselves even when asked, let alone when not asked.  
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano vaṇṇaṁ bhāsitā hoti.  
But when summoned for questioning they speak well of themselves without giving the full details, leaving many things out.  

Avaṇṇārahasutta   Where Criticism Takes You  
Avaṇṇārahasutta → avaṇṇasuttaṁ (bj) 
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  
Without examining or scrutinizing, they praise those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, they criticize those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and they praise those deserving of praise.  

so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.  
so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.  
 

avaṇṇakodhatamoṇatā;    

Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.   One person criticizes those deserving of criticism at the right time, truthfully and correctly. But they don’t praise those deserving of praise at the right time, truthfully and correctly.  
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
Another person praises those deserving of praise … But they don’t criticize those deserving of criticism …  
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …  
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
Another person criticizes those deserving of criticism at the right time, truthfully and correctly. And they praise those deserving of praise at the right time, truthfully and correctly.  
Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
 
Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
 
Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
 
Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
 
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena;  
“Mister Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and correctly; nor criticizes those deserving of criticism at the right time, truthfully and correctly.  
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena;  
“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly.  
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena;  
“Mister Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly.  

Āmaṁ pakkavaṇṇi,   One is unripe but seems ripe,  
pakkavaṇṇi → pakkavaṇṇī (bj, sya1ed, sya2ed, km) | āmavaṇṇi → āmavaṇṇī (bj, sya1ed, sya2ed, km) | āmavaṇṇi → āmavaṇṇī (bj, sya1ed, sya2ed, km) | pakkavaṇṇi → pakkavaṇṇī (bj, sya1ed, sya2ed, km)  
pakkaṁ āmavaṇṇi,  
one is ripe but seems unripe,  
āmaṁ āmavaṇṇi,  
one is unripe and seems unripe, and  
pakkaṁ pakkavaṇṇi— 
one is ripe and seems ripe.  
Āmo pakkavaṇṇī,  
One is unripe but seems ripe,  
pakko āmavaṇṇī,  
one is ripe but seems unripe,  
āmo āmavaṇṇī,  
one is unripe and seems unripe, and  
pakko pakkavaṇṇī.  
one is ripe and seems ripe.  
Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī?  
And how is a person unripe but seems ripe?  
Evaṁ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī.  
That’s how a person is unripe but seems ripe.  
Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi;  
That person is like a mango that’s unripe but seems ripe, I say.  
Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī?  
And how is a person ripe but seems unripe?  
Evaṁ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī.  
 
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi;  
 
Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī?  
And how is a person unripe and seems unripe?  
Evaṁ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī.  
 
Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi;  
 
Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī?  
And how is a person ripe and seems ripe?  
Evaṁ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī.  
 
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi;  
 

‘Mā me ācariyakulassa avaṇṇo ahosī’ti.   So that I don’t disgrace my tradition.  

‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti.   ‘May I be like the nuns Khemā and Uppalavaṇṇā!’  
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca.  
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.  

Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;   And why are some females attractive, good-looking, lovely, of surpassing beauty;  
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?  
And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”  
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;  
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;  
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
And some females are attractive …  
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;  
And some females are attractive …  

Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.   It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned.  
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.  
It’s when a mendicant is beautiful, strong, fast, and well proportioned.  
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?  
And how is a mendicant beautiful?  
Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.  
That’s how a mendicant is beautiful.  

Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.   It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned.  
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.  
It’s when a mendicant is beautiful, strong, fast, and well proportioned.  
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?  
And how is a mendicant beautiful?  
Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.  
That’s how a mendicant is beautiful.  

Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati—  They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures.  
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati— 
They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures.  

Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati—  They themselves steal …  
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….  
They don’t themselves steal … ” 

…pe… Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati—imehi kho …pe….   “… They themselves commit sexual misconduct …  
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe….  
They themselves don’t commit sexual misconduct …” 

…pe… Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati—imehi kho …pe….   “… They themselves lie …  
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe….  
… They themselves don’t lie …” 

…pe… Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati—imehi …pe….   “… They themselves speak divisively …  
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe….  
… They themselves don’t speak divisively …” 

…pe… Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati …pe….   “… They themselves speak harshly …  
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe….  
… They themselves don’t speak harshly …” 

…pe… Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati—imehi …pe….   “… They themselves talk nonsense …  
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….  
… They themselves don’t talk nonsense …” 

…pe… Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati …pe….   “… They themselves are covetous …  
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati—imehi kho …pe….  
… They themselves are content …” 

…pe… Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati—imehi …pe….   “… They themselves have ill will …  
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati—imehi …pe….  
… They themselves have good will …” 

…pe… Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati—imehi …pe….   “… They themselves have wrong view …  
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view.  

Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.   Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.  
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,  
If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’  
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena.   heavenly lifespan, beauty, happiness, fame, and sovereignty.  
mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena.  
human lifespan, beauty, happiness, fame, and sovereignty.  
vaṇṇena ca sukhena ca;  
beauty and happiness.  

Aggaṁ āyu ca vaṇṇo ca,   the best lifespan, beauty,  

Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti.   Long life, beauty, happiness, strength, and eloquence.  
vaṇṇaṁ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;  
Giving beauty, they have beauty as a god or human.  
vaṇṇado paṭibhānado;  
beauty, and eloquence.  
Āyuṁ datvā balaṁ vaṇṇaṁ,  
Giving life, strength, beauty,  

vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ;   beauty,  
Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṁ āyācituṁ vā abhinandituṁ vā vaṇṇassa vāpi hetu.  
A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it.  
Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṁvattanikā paṭipadā paṭipajjitabbā.  
Instead, they should practice the way that leads to beauty.  
Vaṇṇasaṁvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṁvattati.  
For by practicing that way they gain beauty  
So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.  
as a god or a human being.  
Āyuṁ vaṇṇaṁ yasaṁ kittiṁ,  
For one who desires a continuous flow  

Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho uggaṁ devaputtaṁ bhagavā etadavoca:   Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him,  

‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.   ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’  
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;  
‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’  
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ.  
But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.  

Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti.   She is stingy with dwellings, families, material things, praise, and the teaching.  
Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti.  
She is not stingy with dwellings, families, material things, praise, or the teaching.  

Vaṇṇanāsutta   Praise  
Vaṇṇanāsutta → vaṇṇasuttaṁ (bj) 
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  
Without examining or scrutinizing, she praises those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and criticizes those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, she criticizes those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and praises those deserving of praise.  

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,   Without examining or scrutinizing, she praises those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and criticizes those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, she criticizes those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and praises those deserving of praise.  

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,   Without examining or scrutinizing, she praises those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and criticizes those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, she criticizes those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and praises those deserving of praise.  

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,   Without examining or scrutinizing, she praises those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and criticizes those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, she criticizes those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and praises those deserving of praise.  

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,   Without examining or scrutinizing, she praises those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati,  
and criticizes those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati,  
After examining and scrutinizing, she criticizes those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati,  
and praises those deserving of praise.  
Maccharī vaṇṇanā issā,  
" 

abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;   He is attractive, good-looking, lovely, of surpassing beauty.  
Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.  
I’m attractive, good-looking, lovely, of surpassing beauty.  

abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;   He is attractive, good-looking, lovely, of surpassing beauty.  
Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.  
attractive …  

Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṁ khippaññeva adhimuccitā hoti.   It’s when they’re very quick to believe what a certain person says in praise or criticism of another.  

Saddhāya kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.   Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.  

nāssa vaṇṇaṁ parikkhare.   regardless of his color.  

Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti.   A person may be wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.  

Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṁ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti.   A person may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.  

Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.   Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.  
Tyassudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.  
But the Buddha outshone them all in beauty and glory.  

Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṁsu.   Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white.  
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṁsu;  
As to when four birds of different colors came from the four quarters. They fell at his feet, turning pure white.  
cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā anuttaraṁ vimuttiṁ sacchikaronti.  
This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom.  

Āvāsamaccharī hoti, kulamaccharī hoti, lābhamaccharī hoti, vaṇṇamaccharī hoti, dhammamaccharī hoti.   You become stingy with dwellings, families, material things, praise, and the teaching.  
Na āvāsamaccharī hoti, na kulamaccharī hoti, na lābhamaccharī hoti, na vaṇṇamaccharī hoti, na dhammamaccharī hoti.  
You’re not stingy with dwellings, families, material things, praise, and the teaching.  

Paṭhamaavaṇṇārahasutta   Deserving Criticism (1st)  
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  
Without examining or scrutinizing, they praise those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati;  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati;  
After examining and scrutinizing, they criticize those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati;  
and they praise those deserving of praise.  

Dutiyaavaṇṇārahasutta   Deserving Criticism (2nd)  
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  
Without examining or scrutinizing, they praise those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati;  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati;  
After examining and scrutinizing, they criticize those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati;  
and they praise those deserving of praise.  

Tatiyaavaṇṇārahasutta   Deserving Criticism (3rd)  
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  
Without examining or scrutinizing, they praise those deserving of criticism,  
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati;  
and they criticize those deserving of praise.  
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati;  
After examining and scrutinizing, they criticize those deserving of criticism,  
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati;  
and they praise those deserving of praise.  

vaṇṇamaccharī hoti;   and praise.  
vaṇṇamaccharī → dhammamaccharī (mr) 
na vaṇṇamaccharī hoti;  
and praise.  

vaṇṇamaccharī hoti;   praise,  
na vaṇṇamaccharī hoti;  
praise,  
Tayo avaṇṇārahā ceva,  
" 
Macchariyā duvepi cāti. 
Macchariyā duvepi cāti → yathābhataṁ cādi tayo avaṇṇārahā duve macchariyā ca vuttā (bj); catukkamaccherapañcakena cāti (si, sya-all); catukkamacchariyena cāti (pts1ed); catuko macchariyena cāti (mr) 

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ—  Stinginess with dwellings, families, material things, praise, and the teachings.  

kulamacchariyassa … lābhamacchariyassa … vaṇṇamacchariyassa … dhammamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati.    

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.   Stinginess with dwellings, families, material things, praise, and the teachings.  
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.  
Stinginess with dwellings, families, material things, praise, and the teachings.  

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.   Stinginess with dwellings, families, material things, praise, and the teachings.  
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.  
Stinginess with dwellings, families, material things, praise, and the teachings.  

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ.   Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.  
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ.  
Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.  

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ.   Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.  
Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ.  
Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ, vaṇṇasampanno ca hoti.   It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful.  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ pokkharaṇiyaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him,  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ pokkharaṇiyaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni.   Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.  
disāvidisāvikkhittāni → disāvidisāsu vikkhittāni (bj) | kaṭiṭṭhikaṁ → kaṭaṭṭhikaṁ (bj) | phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ → piṭṭhikaṇḍakaṁ aññena sīsakaṭāhaṁ (si, pts1ed) | piṭṭhikaṇṭakaṭṭhikaṁ aññena sīsakaṭāhaṁ (sya-all, km) | saṅkhavaṇṇappaṭibhāgāni → saṅkhavaṇṇūpanibhāni (bj, sya-all, pts1ed) | puñjakitāni → puñjakatāni (pts1ed) 

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:   “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti.   Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation.  
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti.  
And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles.  
‘dhammayogā samānā jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti.  
‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption meditation.’  
‘jhāyī samānā dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti.  
‘As mendicants who practice absorption meditation, we will praise mendicants who practice discernment of principles.’  

So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.   And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.  
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.  
 

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  
Idha, bhante, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī.  
It’s when a mendicant personally respects the Teacher and praises such respect.  
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.  
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.  
They personally have good friends, and praise such friendship.  
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.  
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī.  
It’s when a mendicant personally respects the Teacher …  
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
 
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.  
They personally have good friends, and praise such friendship.  
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.  

‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṁ vijjati.   It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds.  

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:   Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:  
“imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:  
 

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca:   “Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

“Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā …pe…   “Mendicants, tonight a deity … said to me:  
Idha, bhante, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.  
It’s when a mendicant personally respects the Teacher and praises such respect.  
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.  
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.  
They personally have good friends, and praise such friendship.  
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālenāti.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.  
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.  
It’s when a mendicant personally respects the Teacher …  
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.  
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.  
They personally have good friends, and praise such friendship.  
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālenāti.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.  

Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca:   Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him,  
“imaṁ, bhikkhave, rattiṁ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, ekā devatā maṁ etadavoca:  
 
Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṁ yathābhūtaṁ nappajānanti.  
Those gods of Brahmā’s Host who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who don’t truly understand any escape beyond:  
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṁ yathābhūtaṁ pajānanti.  
But those gods of Brahmā’s Host who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who do truly understand any escape beyond:  

Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi.   Moggallāna, I don’t praise all kinds of closeness.  
Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi → nāhaṁ moggalāna sabbeheva samaggaṁ vaṇṇayāmi gahaṭṭhehi pabbajitehi kho ahaṁ moggallāna samaggaṁ vaṇṇayāmi (mr)  
Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi.  
Nor do I criticize all kinds of closeness.  
Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi.  
I don’t praise closeness with laypeople and renunciates.  
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī”ti.  
I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”  

Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.   Because an enemy doesn’t like to have a beautiful enemy.  

Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ.   Suppose a man were to acquire a gold ingot, pure and bright.  
‘ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
‘My gold ingot is pure and bright. Why don’t I take it to show the smiths?  
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
Then it will not only be purified, but will be better known as purified.’  
Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ.  
 
ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
 

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.   I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.   Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.  
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
 
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti.  
For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.  
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.  
Alaṁ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.  
“Enough, master. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.  

malaṁ, bhikkhave, vaṇṇassa kosajjaṁ;   Laziness is the stain of beauty.  
Malaṁ vaṇṇassa kosajjaṁ,  
Laziness is the stain of beauty.  

evamevaṁ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti.   In the same way, when they go forth from the lay life to homelessness, all four classes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply considered ‘Sakyan ascetics’.  
Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti;  
 

Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.   As they’ve settled for less and not developed further, their thought leads to rebirth there.  
hīne vimuttaṁ → hīnedhimuttaṁ (sya-all, pts1ed); vimuttanti vā vissaṭṭhaṁ (ṭīkāsaṁvaṇṇanā) | uttari → uttariṁ (bj, pts1ed)  
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.  
‘The gods of the four great kings are long-lived, beautiful, and very happy.’  
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.  
‘The gods who control what is imagined by others are long-lived, beautiful, and very happy.’  
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.  
‘The gods of Brahmā’s host are long-lived, beautiful, and very happy.’  

dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.   heavenly life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.  
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.  
heavenly life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.  

vaṇṇayanti vipassino.   giving such gifts.  

Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ,   mountain gold or lustrous gold,  

Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ,   mountain gold or lustrous gold,  

Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ,   mountain gold or pure gold,  

Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma;   We can turn any color we want on the spot.  
“aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā”ti.  
“If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!”  
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned blue.  
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā”ti.  
“If only these gods would all turn white …”  
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned white.  
Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma;  
 
‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’ti.  
 
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
 
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’ti.  
 
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
 

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.  
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.  
Not perceiving form internally, someone sees forms externally, red, with red color and red appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.  

Tattha yādisako tesaṁ vaṇṇo hoti tādisako mayhaṁ vaṇṇo hoti, yādisako tesaṁ saro hoti tādisako mayhaṁ saro hoti.   And my appearance and voice became just like theirs.  
Tattha yādisako tesaṁ vaṇṇo hoti tādisako mayhaṁ vaṇṇo hoti, yādisako tesaṁ saro hoti tādisako mayhaṁ saro hoti.  
And my appearance and voice became just like theirs.  

Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati.   They try to prevent the mendicants from getting material things. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha.  
Na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
They don’t try to prevent the mendicants from getting material things. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha.  

Gihīnaṁ alābhāya parisakkati, gihīnaṁ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, agocare ca naṁ passanti.   They try to prevent the lay people from getting material things. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms.  
Na gihīnaṁ alābhāya parisakkati, na gihīnaṁ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati, gocare ca naṁ passanti.  
They don’t try to prevent the lay people from getting material things. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms.  

Gihīnaṁ alābhāya parisakkati, gihīnaṁ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, dhammikañca gihipaṭissavaṁ na saccāpeti.   They try to prevent the lay people from getting material things. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a lay person.  
Na gihīnaṁ alābhāya parisakkati, na gihīnaṁ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati, dhammikañca gihipaṭissavaṁ saccāpeti.  
They don’t try to prevent the lay people from getting material things. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a lay person.  

Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni,   Perceiving form internally, they see forms externally, limited, both pretty and ugly.  
Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Perceiving form internally, they see forms externally, limitless, both pretty and ugly. …  
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, they see forms externally, limited, both pretty and ugly. …  
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. …  
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni  
Not perceiving form internally, they see forms externally, blue, with blue color and blue appearance. …  
pītāni pītavaṇṇāni …pe…  
yellow …  
lohitakāni lohitakavaṇṇāni …pe…  
red …  
odātāni odātavaṇṇāni …pe… odātanibhāsāni,  
Not perceiving form internally, they see forms externally, white, with white color and white appearance.  

“Imañca, bhikkhave, rattiṁ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:   “Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:  

Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṁsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṁsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ kappāsikasukhumānaṁ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti.   84,000 gold pots filled with silver. 84,000 silver pots filled with gold. 84,000 bronze pots filled with gold coins. 84,000 elephants with gold adornments and banners, covered with snow gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jeweled earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, cotton, silk, and wool. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed like an overflowing river.  

Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena—  Heavenly life span, beauty, and happiness.  

Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.   One wild colt is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
Another wild colt is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild colt is fast, beautiful, and well proportioned.  
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.  
One wild person is fast, but not beautiful or well proportioned.  
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
Another wild person is fast and beautiful, but not well proportioned.  
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
While another wild person is fast, beautiful, and well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno?  
And how is a wild person fast, but not beautiful or well proportioned?  
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.  
This is how a wild person is fast, but not beautiful or well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?  
And how is a wild person fast and beautiful, but not well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.  
This is how a wild person is fast and beautiful, but not well proportioned.  
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
And how is a wild person fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a wild person is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how an excellent person fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
is fast, beautiful, and well proportioned.  
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?  
fast, beautiful, and well proportioned?  
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.  
Evaṁ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.  
This is how a fine thoroughbred person is fast, beautiful, and well proportioned.  

Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ—  Stinginess with dwellings, families, material things, praise, and the teaching.  

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.  

Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details.  
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;   Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.  
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.  
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.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow 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.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.  
Not perceiving form internally, someone sees forms externally, red, with red color and red 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.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Not perceiving form internally, someone sees forms externally, white, with white color and white 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.  
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;  
In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance.  
Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;  
The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance.  

Puna caparaṁ, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.  
Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.  

‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.   One who has gone forth should often review this: ‘I have secured freedom from class.’  

“Ṭhitimpāhaṁ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṁ.   “Mendicants, I don’t praise stagnation in skillful qualities, let alone decline.  
Vuḍḍhiñca kho ahaṁ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṁ no hāniṁ.  
I praise growth in skillful qualities, not stagnation or decline.  

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.  

vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ;   beauty,  
ālasyaṁ anuṭṭhānaṁ bhogānaṁ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṁ paripantho, indriyaasaṁvaro brahmacariyassa paripantho, visaṁvādanā mittānaṁ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṁ paripantho, micchāpaṭipatti saggānaṁ paripantho.  
Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reviewing hinder good qualities. Wrong practice hinders heaven.  
uṭṭhānaṁ anālasyaṁ bhogānaṁ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṁ āhāro, indriyasaṁvaro brahmacariyassa āhāro, avisaṁvādanā mittānaṁ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṁ āhāro, sammāpaṭipatti saggānaṁ āhāro.  
Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven.  

“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī.   “Firstly, a mendicant raises disciplinary issues and doesn’t praise the settlement of disciplinary issues.  
Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.  
Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī.  
Furthermore, a mendicant doesn’t want to train, and doesn’t praise taking up the training. …  
Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī.  
Furthermore, a mendicant has corrupt wishes, and doesn’t praise getting rid of wishes. …  
Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī.  
Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. …  
Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī.  
Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. …  
Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī.  
Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. …  
Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī.  
Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. …  
Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī.  
Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. …  
Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī.  
Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. …  
Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī.  
Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality.  
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.  
Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī.  
Next, a mendicant doesn’t raise disciplinary issues and praises the settlement of disciplinary issues.  
Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality conduces to fondness, respect, esteem, harmony, and unity.  
Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī.  
Furthermore, a mendicant wants to train, and praises taking up the training. …  
Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī.  
Furthermore, a mendicant has few desires, and praises getting rid of desires. …  
Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī.  
Furthermore, a mendicant is not irritable, and praises getting rid of anger. …  
Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī.  
Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. …  
Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī.  
Furthermore, a mendicant isn’t devious, and praises getting rid of deviousness. …  
Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī.  
Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. …  
Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī.  
Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. …  
Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī.  
Furthermore, a mendicant is in retreat, and praises retreat. …  
Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.  
 
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī.  
Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality.  
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality conduces to fondness, respect, esteem, harmony, and unity.  

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca:   Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him,  
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca:  
 

Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.   Such venerables like the quiet, are educated to be quiet, and praise the quiet.  

Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.   Such venerables like the quiet, are educated to be quiet, and praise the quiet.  
“āgamehi tvaṁ, gahapati, yassa tvaṁ samaṇassa gotamassa vaṇṇaṁ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?  
“Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”  

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details.  
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti—  ‘I have secured freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’  

“ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.   “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.  
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
 
Api cāyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.  
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
 

“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.   “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.  
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
 
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.  
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.  
 

Sattamaṁ.  Sattamaṁ → aṭṭhakathāyaṁ pana aṭṭhamasuttampi ettheva pariyāpannaṁ viya saṁvaṇṇanā 

Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati;   They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things.  
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati;  
 
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati;  
 
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati;  
 
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati;  
 
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati;  
 
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati;  
 
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati;  
 
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati;  
 
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
 
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati;  
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things.  
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati;  
 
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati;  
 
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati;  
 
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
 

seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.   That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
Puna caparaṁ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttari appaṭivijjhanto brahmalokūpago hoti.   You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm.  

Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;   И вот странствующий аскет Суппия на все лады порицал Будду, порицал дхамму, порицал сангху;  
Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
Брахмадатта же, юный ученик странствующего аскета Суппии, на все лады восхвалял Будду, восхвалял дхамму, восхвалял сангху.  
but his pupil Brahmadatta praised them in many ways.  
Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
И там странствующий аскет Суппия снова на все лады порицал Будду, порицал дхамму, порицал сангху.  
There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
Брахмадатта же, юный ученик странствующего аскета Суппии, на все лады восхвалял Будду, восхвалял дхамму, восхвалял сангху.  
but his pupil Brahmadatta praised them in many ways.  
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
Ведь вот странствующий аскет Суппия на все лады порицает Будду, порицает дхамму, порицает сангху:  
For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways,  
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
Брахмадатта же, юный ученик странствующего аскета Суппии, на все лады восхваляет Будду, восхваляет дхамму, восхваляет сангху.  
while his pupil Brahmadatta praises them in many ways.  
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  
Ведь вот странствующий аскет Суппия на все лады порицает Будду, порицает дхамму, порицает сангху;  
 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.  
Брахмадатта же, юный ученик странствующего аскета Суппии, на все лады восхваляет Будду, восхваляет дхамму, восхваляет сангху.  
 
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.  
«Когда другие порицают меня, или порицают дхамму, или порицают сангху, то вы, монахи, не должны испытывать ни гнева, ни недовольства, ни неприязни в сердце.  
“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.  
Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo.  
Если вы, монахи, будете сердиться или горевать, когда другие порицают меня, или порицают дхамму, или порицают сангху, то вам же будет от этого ущерб.  
You’ll get angry and upset, which would be an obstacle for you alone.  
Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?  
Если вы, монахи, будете сердиться или горевать, когда другие порицают меня, или порицают дхамму, или порицают сангху, то сможете ли вы судить, справедливо или несправедливо говорят другие?»  
If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”  
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ:  
— «Когда другие порицают меня, или порицают дхамму, или порицают сангху, то вы, монахи, должны разъяснять как неверное то, что неверно:  
“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue:  
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.  
Когда же другие восхваляют меня, или восхваляют дхамму, или восхваляют сангху, то вы, монахи, не должны испытывать ни радости, ни удовлетворения, ни веселья в сердце.  
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited.  
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.  
Если вы, монахи, будете радостны, довольны, веселы, когда другие восхваляют меня, или восхваляют дхамму, или восхваляют сангху, то вам же будет от этого ущерб.  
You’ll get thrilled, elated, and excited, which would be an obstacle for you alone.  
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ:  
Когда другие восхваляют меня, или восхваляют дхамму, или восхваляют сангху, то вы, монахи, должны разъяснить как верное то, что верно:  
If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true:  
Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
Столь незначительно, монахи, столь ничтожно и связано лишь с нравственностью то, что способен произнести мирской человек, произнося хвалу Татхагате.  
When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics.  
Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?  
Что же это такое, монахи, — столь незначительное, столь ничтожное и связанное лишь с нравственностью, что способен произнести мирской человек, произнося хвалу Татхагате?  
And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of?  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате».  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
вот что, монахи, способен произнести мирской человек, произнося хвалу Татхагате.  
Such is an ordinary person’s praise of the Realized One.  
Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.  
Вот, монахи, то, столь незначительное, столь ничтожное и связанное лишь с нравственностью, что способен произнести мирской человек, произнося хвалу Татхагате».  
These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.  
Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
«„Есть, монахи, и другие предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.  
Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?  
Каковы же, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и поистине, ради которых следует произносить надлежащую хвалу Татхагате?  
And what are these principles?  
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
а именно: в одном рождении, в двух рождениях, в трех рождениях, в четырех рождениях, в пяти рождениях, в десяти рождениях, в двадцати рождениях, в тридцати рождениях, в сорока рождениях, в пятидесяти рождениях, в ста рождениях, в тысяче рождений, в сотне тысяч рождений, во многих сотнях рождений, во многих тысячах рождений, во многих сотнях тысяч рождений: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом месте. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я был вновь рожден здесь“, — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  
with features and details.  
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
а именно: в одном [периоде] свертывания и развертывания [мира], в двух [периодах] свертывания и развертывания [мира], в трех [периодах] свертывания и развертывания [мира], в четырех [периодах] свертывания и развертывания [мира], в пяти [периодах] свертывания и развертывания [мира], в десяти [периодах] свертывания и развертывания [мира]: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом месте. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я был вновь рожден здесь“, — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Вслед за тем, оставив существование, я вновь родился в другом месте. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я был вновь рожден здесь’, — так вспоминаю я во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
with features and details.  
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
а именно: в десяти [периодах] свертывания и развертывания [мира], в двадцати [периодах] свертывания и развертывания [мира], в тридцати [периодах] свертывания и развертывания [мира], в сорока [периодах] свертывания и развертывания [мира]: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом месте. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я был вновь рожден здесь“, — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.  
with features and details.  
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
Таковы, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате».  
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.  
Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.  
И вот, монахи, то существо, которое первым родилось вновь, становится более долгоживущим, красивым и могущественным. 
And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.  
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
Таковы, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.  
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
Таковы, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
Таковы, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
And those who genuinely praise the Realized One would rightly speak of these things.  
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.  
Таковы, монахи, эти предметы — глубокие, трудные для рассмотрения, трудные для постижения, несущие покой, возвышенные, недоступные рассудку, тонкие, ведомые лишь мудрецам, — которые возглашает сам Татхагата, познав их и увидев собственными глазами, и, поистине, ради которых следует произносить надлежащую хвалу Татхагате.  
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.  

Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.   или же подобно тому, великий царь, как искусный золотых дел мастер или ученик золотых дел мастера может сделать и изготовить из хорошо обработанного золота такой золотой сосуд, какой пожелает,  
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.  
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
Он вспоминает различные места, где пребывал в прежних [существованиях], а именно: в одном рождении, в двух рождениях, в трех рождениях, в четырех рождениях, в пяти рождениях, в десяти рождениях, в двадцати рождениях, в тридцати рождениях, в сорока рождениях, в пятидесяти рождениях, в ста рождениях, в тысяче рождений, в сотне тысяч рождений, во многих периодах свертывания [мира], во многих периодах развертывания [мира], во многих периодах свертывания и развертывания [мира]: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом мире. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь рожден здесь“ — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
Он вспоминает различные места, где пребывал в прежних [существованиях], а именно: в одном рождении, в двух рождениях, в трех рождениях, в четырех рождениях, в пяти рождениях, в десяти рождениях, в двадцати рождениях, в тридцати рождениях, в сорока рождениях, в пятидесяти рождениях, в ста рождениях, в тысяче рождений, в сотне тысяч рождений, во многих периодах свертывания [мира], во многих периодах развертывания [мира], во многих периодах свертывания и развертывания [мира]: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом месте. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я был вновь рожден здесь“, — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
 

“Cattārome, bho gotama, vaṇṇā—  «Существуют четыре варны, почтенный Готама:  
“Mister Gotama, there are these four classes:  
Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā— 
Из этих четырех варн, почтенный Готама, три варны —  
Three of these classes— 

Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…   Ведь досточтимый Сонаданда прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор. А раз досточтимый Сонаданда прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор, то по этой причине не досточтимый Сонаданда должен приблизиться, чтобы увидеть отшельника Готаму, но отшельник Готама должен приблизиться, чтобы увидеть досточтимого Сонаданду.  
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as Brahmā, remarkable to behold. …  
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…  
Ведь досточтимый Готама, почтенные, странствует, оставив много золота и денег, — и скрытых под землей, и находящихся на поверхности [земли]. А раз отшельник Готама, почтенные, странствует, оставив много золота и денег, — и скрытых под землей, и находящихся на поверхности [земли], — то по этой причине не досточтимый Готама должен приблизиться, чтобы увидеть нас, но мы должны приблизиться, чтобы увидеть досточтимого Готаму.  
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. …  
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…  
Ведь отшельник Готама, почтенные, прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор. А раз отшельник Готама, почтенные, прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор, то по этой причине не досточтимый Готама должен приблизиться, чтобы увидеть нас, но мы должны приблизиться, чтобы увидеть досточтимого Готаму.  
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …  
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.  
Таковы, почтенные, известные мне преимущества досточтимого Готамы, но преимущества досточтимого Готамы даже не таковы,  
This is the extent of Mister Gotama’s praise that I have memorized. But his praises are not confined to this,  
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.  
ибо преимущества досточтимого Готамы неизмеримы».  
for the praise of Mister Gotama is limitless.”  
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  
«Досточтимый Сонаданда так говорит о преимуществах отшельника Готамы, что даже если бы этот досточтимый Готама остановился в ста йоджанах, верующий из славного семейства, даже [неся] котомку с едой, должен был бы приблизиться, чтобы увидеть его.  
“According to Soṇadaṇḍa’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.”  
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;  
Он прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор.  
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold.  
Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma.  
Отнимем, почтенный Готама, от этих пяти признаков [внешнюю] красоту.  
We could leave appearance out of the five factors.  
Kiñhi vaṇṇo karissati?  
Ибо что значит красота?  
For what does appearance matter?  
Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.  
Ведь раз досточтимый Сонаданда отвергает красоту, отвергает священные тексты, отвергает происхождение, то, несомненно, досточтимый Сонаданда присоединяется к учению отшельника Готамы».  
You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”  
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.  
„Ведь раз досточтимый Сонаданда отвергает красоту, отвергает священные тексты, отвергает происхождение, то, несомненно, досточтимый Сонаданда присоединяется к учению отшельника Готамы“.  
‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’  
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.  
Я не отвергаю, почтенные, ни красоты, ни священных текстов, ни происхождения».  
I’m not condemning appearance, hymns, or birth.”  
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ.  
«Вот юноша Ангака, почтенные, прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор, и нет в этом окружении равного ему по красоте, за исключением отшельника Готамы.  
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama.  
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti?  
Но если бы юноша Ангака, почтенные, убивал живых существ, брал то, что [ему] не отдано, ходил к чужой жене, говорил ложь, пил хмельное, то что пользы было бы ему от красоты, от священных текстов, от происхождения?  
But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his birth?  

Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…   Ведь досточтимый Кутаданта прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор. А раз досточтимый Кутаданта прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор, то по этой причине не досточтимый Кутаданта должен приблизиться, чтобы увидеть отшельника Готаму, но отшельник Готама должен приблизиться, чтобы увидеть досточтимого Кутаданту.  
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as Brahmā, remarkable to behold. …  
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…  
Ведь досточтимый Готама, почтенные, странствует, оставив много золота и денег, — и скрытых под землей, и находящихся на поверхности [земли]. А раз отшельник Готама, почтенные, странствует, оставив много золота и денег, — и скрытых под землей, и находящихся на поверхности [земли], — то по этой причине не досточтимый Готама должен приблизиться, чтобы увидеть нас, но мы должны приблизиться, чтобы увидеть досточтимого Готаму.  
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. …  
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…  
Ведь отшельник Готама, почтенные, прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор. А раз отшельник Готама, почтенные, прекрасен, приятен для глаз, доставляет отраду, наделен высшей красотой телосложения, превосходен, как Брахма, с телом, как у Брахмы, с обликом, великим на взор, то по этой причине не досточтимый Готама должен приблизиться, чтобы увидеть нас, но мы должны приблизиться, чтобы увидеть досточтимого Готаму.  
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …  
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.  
Таковы, почтенные, известные мне преимущества досточтимого Готамы, но преимущества досточтимого Готамы даже не таковы,  
This is the extent of Mister Gotama’s praise that I have memorized. But his praises are not confined to this,  
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.  
ибо преимущества досточтимого Готамы неизмеримы».  
for the praise of Mister Gotama is limitless.”  
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  
«Досточтимый Кутаданта так говорит о преимуществах отшельника Готамы, что, даже если бы этот досточтимый Готама остановился в ста йоджанах, верующий из славного семейства, даже [неся] котомку с едой, должен был бы приблизиться, чтобы увидеть его.  
“According to Kūṭadanta’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.”  
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;  
Прекрасный, приятный на глаз, доставляющий отраду, наделенный высшей красотой телосложения, превосходный, как Брахма, с телом, как у Брахмы, с обликом, великим на взор.  
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent and splendid as Brahmā, remarkable to behold.  
‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…  
‘Вот царь Махавиджита совершает великое жертвоприношение, — не будучи прекрасным, приятным для глаз, доставляющим отраду, наделенным высшей красотой телосложения, превосходным, как Брахма, с телом, как у Брахмы, с обликом, великим на взор …  
 

Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti.   На все лады они воздают хвалу нравственности.  
They praise ethical conduct in many ways.  
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti.  
На все лады они воздают хвалу подвижничеству и отвращению [к миру].  
They praise fervent mortification in disgust of sin in many ways.  
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.  
На все лады они воздают хвалу постижению.  
They praise wisdom in many ways.  
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti.  
На все лады они воздают хвалу освобождению.  
They praise freedom in many ways.  

Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.   любя бесшумность, этот достопочтенный восхваляет бесшумность и,  
The venerable likes quiet and praises quiet.  

Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.   И досточтимый Ананда должен знать, какие вещи хвалил досточтимый Готама, какими он побуждал, в каких наставлял и утверждал людей.  
You ought to know what things Mister Gotama praised, and in which he encouraged, settled, and grounded all these people.  
Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
Каковы же, почтенный Ананда, те вещи, которые хвалил досточтимый Готама, которыми он побуждал, в которых наставлял и утверждал людей?»  
What were those things?”  
“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.  
«Существует, юноша, три свода предписаний, которые хвалил Благостный, и здесь он побуждал, наставлял, утверждал людей.  
“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in.  
Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti.  
Эти три свода предписаний, юноша, и хвалил Благостный, и здесь он побуждал, наставлял, утверждал людей».  
These are the three spectrums of practice that the Buddha praised.”  
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
«Каков же, почтенный Ананда, этот праведный свод нравственных предписаний, который хвалил досточтимый Готама, которым он побуждал, в котором наставлял и утверждал людей?»  
“But what was that entire spectrum of noble ethics that the Buddha praised?”  
Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.  
Таков, юноша, этот праведный свод нравственных предписаний, который хвалил Благостный, которым он побуждал, в котором наставлял и утверждал людей.  
This is that entire spectrum of noble ethics that the Buddha praised.  
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
«Каков же, почтенный Ананда, этот праведный свод предписаний о сосредоточенности, который хвалил досточтимый Готама, которым он побуждал, в котором наставлял и утверждал людей?»  
But what, Mister Ānanda, was that noble spectrum of immersion that the Buddha praised?”  
Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.  
Таков, юноша, этот праведный свод предписаний о сосредоточенности, который хвалил Благостный, которым он побуждал, в котором наставлял и утверждал людей.  
This is that noble spectrum of immersion that the Buddha praised.  
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?  
Каков же, почтенный Ананда, этот праведный свод предписаний о постижении, который хвалил досточтимый Готама, которым он побуждал, в котором наставлял и утверждал людей?»  
But what, Mister Ānanda, was that spectrum of noble wisdom that the Buddha praised?”  
Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.  
Или же подобно тому, юноша, как искусный золотых дел мастер или ученик золотых дел мастера может сделать и изготовить из хорошо обработанного золота такой золотой сосуд, какой пожелает.  
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.  
So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
Он вспоминает различные места, где пребывал в прежних [существованиях], а именно: в одном рождении, в двух рождениях, в трех рождениях, в четырех рождениях, в пяти рождениях, в десяти рождениях, в двадцати рождениях, в тридцати рождениях, в сорока рождениях, в пятидесяти рождениях, в ста рождениях, в тысяче рождений, в сотне тысяч рождений, во многих периодах свертывания [мира], во многих периодах развертывания [мира], во многих периодах свертывания и развертывания [мира]: „Там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь родился в другом мире. А там я жил под таким-то именем, в таком-то роду, в таком-то сословии, таким-то пропитанием, испытал такое-то счастье и несчастье, [достиг] такого-то срока жизни. Вслед за тем, оставив существование, я вновь рожден здесь“ — так вспоминает он во всех обстоятельствах и подробностях различные места, где пребывал в прежних [существованиях].  
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными: „Поистине, почтенные, те существа, что наделены дурным поведением тела, наделены дурным поведением в речи, наделены дурным поведением разума, злословят о праведных, придерживаются ложных воззрений, предаются действиям, [проистекающим из] ложных воззрений, с распадом тела после смерти вновь рождаются в бедствии, несчастье, страдании, преисподней. Те же существа, почтенные, что наделены хорошим поведением тела, наделены хорошим поведением в речи, наделены хорошим поведением разума, не злословят о праведных, придерживаются истинных воззрений, предаются действиям, [проистекающим из] истинных воззрений, с распадом тела после смерти вновь рождаются в счастье, в небесном мире“. — Так божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  
Божественным очищенным зрением, выходящим за пределы человеческого, он видит, как существа оставляют жизнь и вновь рождаются; он постигает, как существа, согласно своим действиям, становятся низкими, возвышенными, красивыми, некрасивыми, счастливыми, несчастными.  
Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.  
Таков, юноша, этот праведный свод предписаний о постижении, который хвалил Благостный, которым он побуждал, в котором наставлял и утверждал людей.  
This is that spectrum of noble wisdom that the Buddha praised.  

Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe…   У этого царевича, Божественный, [тело] золотистого цвета, кожа — словно золото…  
He is golden colored; his skin shines like lustrous gold.  
Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…  
У этого царевича, Божественный, волоски [на теле] направлены вверх, и волоски, направленные вверх — темно-синие, цвета глазной мази, завиваются в кольца, растут, завиваясь, в правую сторону…  
His hairs stand up; they’re blue-black and curl clockwise.  

Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.   Некоторые личчхавы были там темносиние — темно-синего цвета, в темно-синих одеяниях, темно-синих украшениях; некоторые личчхавы были желтые — желтого цвета, в желтых одеяниях, желтых украшениях; некоторые личчхавы были красные — красного цвета, в красных одеяниях, красных украшениях; некоторые личчхавы были белые — белого цвета, в белых одеяниях, белых украшениях.  
Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.  
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.  
Какой цвет был там у них, такой цвет был и у меня; какой голос был у них, такой голос был и у меня;  
And my appearance and voice became just like theirs.  
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti.  
Какой цвет был там у них, такой цвет был и у меня;  
And my appearance and voice became just like theirs.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне осознавая формы, видит внешние формы как ограниченные, приятные или неприятные  
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне осознавая формы, видит внешние формы как безграничные, приятные или неприятные  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне не осознавая форм, видит внешние формы как ограниченные, приятные или неприятные  
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне не осознавая форм, видит внешние формы как безграничные, приятные или неприятные  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.  
Человек, внутренне не осознавая форм, видит внешние формы как темно-синие, темно-синего цвета, темно-синие на вид, светящиеся темно-синим —  
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.  
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ.  
подобно тому как цветок льна бывает темно-синим, темно-синего цвета, темносиним на вид, светящимся темно-синим или подобно тому, как одежда из Баранаси, гладкая с обеих сторон, бывает темно-синей, темно-синего цвета, темно-синей на вид, светящейся темно-синим,  
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.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как темно-синие, темно-синего цвета, темносиние на вид, светящиеся темно-синим  
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
Человек, внутренне не осознавая форм, видит внешние формы как желтые, желтого цвета, желтые на вид, светящиеся желтым —  
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ.  
подобно тому как цветок каникары бывает как желтым, желтого цвета, желтым на вид, светящимся желтым или подобно тому как одежда из Баранаси, гладкая с обеих сторон, бывает желтой, желтого цвета, желтой на вид, светящейся желтым,  
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.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как желтые, желтого цвета, желтые на вид, светящиеся желтым  
In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.  
Человек, внутренне не осознавая форм, видит внешние формы как красные, красного цвета, красные на вид, светящиеся красным —  
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.  
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ.  
подобно тому как цветок бандхудживаки бывает красным, красного цвета, красным на вид, светящимся красным или подобно тому, как одежда из Баранаси, гладкая с обеих сторон, бывает красной, красного цвета, красной на вид, светящейся красным,  
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.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как красные, красного цвета, красные на вид, светящиеся красным  
In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
Человек, внутренне не осознавая форм, видит внешние формы как белые, белого цвета, белые на вид, светящиеся белым —  
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ.  
подобно тому как звезда Осадхи бывает белой, белого цвета, белой на вид, светящейся белым или подобно тому как одежда из Баранаси, гладкая с обеих сторон, бывает белой, белого цвета, белой на вид, светящейся белым,  
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.  
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.  
так же точно и человек, внутренне не осознавая форм, видит внешние формы как белые, белого цвета, белые на вид, светящиеся белым  
In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.  
“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.  
«Принеси-ка ты мне пару чистых златоцветных [одежд], пригодных для ношения».  
“Please, my man, fetch a pair of ready to wear garments the color of mountain gold.”  
“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari.  
«Хорошо, господин», — согласился с Пуккусой Маллапуттой этот человек и принес ему пару чистых златоцветных [одежд], пригодных для ношения.  
“Yes, sir,” replied that man, and did as he was asked.  
Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi:  
И тогда Пуккуса Маллапутта поднес Благостному эту пару чистых златоцветных [одежд], пригодных для ношения, [со словами]:  
Then Pukkusa brought the garments to the Buddha,  
“idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.  
«Вот, господин, пара чистых златоцветных [одежд], пригодных для ношения; пусть, господин, Благостный окажет милость мне и примет их».  
“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.”  
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.  
И вот, вскоре после того как Пуккуса Маллапутта удалился, достопочтенный Ананда одел тело Благостного в эту пару чистых златоцветных [одежд], пригодных для ношения,  
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body.  
“acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.  
«Чудесно, господин, необычайно, господин, что столь чист, господин, и ясен цвет кожи Благостного!  
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.  
Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.  
Вот, господин, я одел тело Благостного в пару чистых златоцветных [одежд], пригодных для ношения, и, когда тело Благостного было одето в эти [одежды, они] словно лишились блеска».  
When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their lustre.”  
“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.  
«Это так, Ананда. В двух случаях, Ананда, цвет кожи Татхагаты становится необычайно чистым и ясным.  
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.  
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.  
в этих двух случаях, Ананда, цвет кожи Татхагаты становится необычайно чистым и ясным.  
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.  
Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,  
Пуккуса приказал принести  
A pair of garments the color of mountain gold  
hemavaṇṇo asobhathāti.  
засиял золотым цветом.  
his golden skin glowed bright.  
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.  
Заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят долгую жизнь; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят благородное рождение; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят счастье; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят славу; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят небесный мир; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят владычество’. —  
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’  
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.  
И те, кто возложат там венок, или благовоние, или красочное [украшение], или произнесут приветствие, или умиротворятся сердцем, надолго обретут благополучие и счастье.  
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.  
cuṇṇakaṁ → vaṇṇakaṁ (pts1ed)  

Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo, eko masāragallamayo, eko sabbaratanamayo.   Одна стена там [была] из золота, одна — из серебра, одна — из бериллов, одна — из хрусталя, одна — из рубинов, одна — из изумрудов, одна — из всех [видов] драгоценностей.  
one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things.  
Kusāvatiyā, ānanda, rājadhāniyā catunnaṁ vaṇṇānaṁ dvārāni ahesuṁ.  
В царской столице Кусавати, Ананда, были врата четырех родов:  
It had four gates,  
Ekaṁ dvāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.  
одни — из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.  
Одна колонна из золота, одна — из серебра, одна — из бериллов, одна — из хрусталя, одна — из рубинов, одна — из изумрудов, одна — из всех [видов] драгоценностей.  
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.  
Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.  
Один ряд пальм из золота, один — из серебра, один — из бериллов, один — из хрусталя, один — из рубинов, один — из изумрудов, один — из всех [видов] драгоценностей.  
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.  
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca.  
У пальм из золота были стволы из золота, а листья и плоды из серебра.  
The golden palms had trunks of gold, and leaves and fruits of silver.  
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca.  
У пальм из серебра были стволы из серебра, а листья и плоды — из золота.  
The silver palms had trunks of silver, and leaves and fruits of gold.  
Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena suvaṇṇabhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri:  
1.8. И тогда, Ананда, царь Махасудассана, поднявшись с сиденья, перекинул верхнюю одежду через плечо, взял левой рукой чашу и окропил правой рукой колесо-сокровище [со словами]:  
Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:  
abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṁ appattā dibbavaṇṇaṁ.  
прекрасная, приятная для глаз, доставляющая отраду, наделенная высшей красотой телосложения, ни слишком высокая, ни слишком низкая, ни слишком худая, ни слишком полная, ни слишком темная, ни слишком светлая, превзошедшая человеческую красоту, достигшая божественной красоты.  
She was attractive, good-looking, lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdid human beauty without reaching heavenly beauty.  
mānusivaṇṇaṁ → mānusaṁ vaṇṇaṁ (bj, pts1ed); mānussīvaṇṇaṁ (sya-all, km)  
‘attho me, gahapati, hiraññasuvaṇṇenā’ti.  
„Домоправитель, мне нужны золото и деньги“.  
‘Householder, I need gold, both coined and uncoined.’  
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.  
„Домоправитель мне именно здесь нужны золото и деньги“.  
‘It’s right here, householder, that I need gold, both coined and uncoined.’  
Atha kho taṁ, ānanda, gahapatiratanaṁ ubhohi hatthehi udakaṁ omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ mahāsudassanaṁ etadavoca:  
И тогда, Ананда, этот домоправитель-сокровище, опустил обе руки в воду и, вытащив сосуд, полный золота и денег, сказал царю Махасудассане:  
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king,  
Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi.  
Вот, Ананда, царь Махасудассана был прекрасен, приятен для глаз, доставлял отраду, наделен высшей красотой телосложения, превосходя прочих людей.  
He was attractive, good-looking, lovely, of surpassing beauty, more so than other people.  
Tā kho panānanda, pokkharaṇiyo catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahesuṁ— 
И эти лотосовые пруды, Ананда, были выложены плитками четырех родов:  
The lotus ponds were lined with tiles of four colors,  
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.  
одни плитки — из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ,  
И в каждом из прудов, Ананда, было по четыре лестницы четырех родов:  
And four flights of stairs of four colors descended into each lotus pond,  
ekaṁ sopānaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ ekaṁ veḷuriyamayaṁ ekaṁ phalikamayaṁ.  
одна лестница из золота, одна — из серебра, одна — из бериллов, одна — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca.  
У лестниц из золота были колонны из золота, а перила и верхние украшения — из серебра.  
The golden stairs had posts of gold, and banisters and finials of silver.  
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca.  
У лестниц из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver stairs had posts of silver, and banisters and finials of gold.  
Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṁ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.  
И эти лотосовые пруды, Ананда, были окружены двумя решетками, одна решетка из золота, одна — из серебра.  
Those lotus ponds were surrounded by two balustrades, made of gold and silver.  
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca.  
У решетки из золота были колонны из золота, а перила и верхние украшения из серебра.  
The golden balustrades had posts of gold, and banisters and finials of silver.  
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca.  
У решетки из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver balustrades had posts of silver, and banisters and finials of gold.  
annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassā’ti.  
еду нуждающемуся в еде, питье нуждающемуся в питье, одежду нуждающемуся в одежде, повозку нуждающемуся в повозке, ложе нуждающемуся в ложе, жену нуждающемуся в жене, золото нуждающемуся в золоте, деньги нуждающемуся в деньгах“.  
so that those in need of food, drink, clothes, vehicles, beds, women, coined gold, or uncoined gold can get what they need?’  
annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassa.  
еду нуждающемуся в еде, питье нуждающемуся в питье, одежду нуждающемуся в одежде, повозку нуждающемуся в повозке, ложе нуждающемуся в ложе, жену нуждающемуся в жене, золото нуждающемуся в золоте, деньги нуждающемуся в деньгах.  
 
Dhammassa, ānanda, pāsādassa tiporisaṁ uccatarena vatthu citaṁ ahosi catunnaṁ vaṇṇānaṁ iṭṭhakāhi— 
Во дворце Дхамма, Ананда, пол в три раза превосходил высотой [уровня] рост человека и был выложен плитками четырех родов:  
It was lined with tiles of four colors, three fathoms high,  
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.  
одни плитки из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Dhammassa, ānanda, pāsādassa caturāsītithambhasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ— 
Во дворце Дхамма, Ананда, было восемьдесят четыре тысячи колонн четырех родов:  
It had 84,000 pillars of four colors,  
eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo.  
одни колонны из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Dhammo, ānanda, pāsādo catunnaṁ vaṇṇānaṁ phalakehi santhato ahosi— 
Дворец Дхамма, Ананда, был покрыт подстилками четырех родов:  
It was covered with panels of four colors,  
ekaṁ phalakaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.  
одни подстилки из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ— 
Во дворце Дхамма, Ананда, было двадцать четыре лестницы четырех родов:  
It had twenty-four staircases of four colors,  
ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.  
одни лестницы из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca.  
У лестниц из золота были колонны из золота, а перила и верхние украшения — из серебра.  
The golden stairs had posts of gold, and banisters and finials of silver.  
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca.  
У лестниц из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver stairs had posts of silver, and banisters and finials of gold.  
Dhamme, ānanda, pāsāde caturāsītikūṭāgārasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ— 
Во дворце Дхамма, Ананда, было восемьдесят четыре тысячи покоев четырех родов:  
It had 84,000 chambers of four colors,  
ekaṁ kūṭāgāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.  
одни покои из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi.  
В покоях из золота стояли ложа из серебра, в покоях из серебра стояли ложа из золота, в покоях из бериллов стояли ложа из слоновой кости, в покоях из хрусталя стояло ложе из превосходного дерева.  
In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of gold; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood.  
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca.  
У входа в покои из золота стояла пальма из серебра; у нее был ствол из серебра, а листья и плоды из золота.  
At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold.  
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca.  
У входа в покои из серебра стояла пальма из золота; у нее был ствол из золота, а листья и плоды из серебра.  
At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver.  
‘yannūnāhaṁ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ māpeyyaṁ, yattha divāvihāraṁ nisīdissāmī’ti.  
„Что же — теперь я сооружу у входа в покои Махавьюха рощу пальм — целиком из золота, чтобы проводить там, сидя [в их тени], дневное время“.  
‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’  
Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ, yattha divāvihāraṁ nisīdi.  
И вот, Ананда, царь Махасудассана соорудил у входа в покои Махавьюха рощу пальм — целиком из золота, чтобы проводить там, сидя [в их тени], дневное время.  
So that’s what he did.  
Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.  
Дворец Дхамма, Ананда, был окружен двумя решетками, одна решетка из золота, одна — из серебра.  
The Palace of Principle was surrounded by two balustrades, made of gold and silver.  
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca.  
У решетки из золота были колонны из золота, а перила и верхние украшения — из серебра.  
The golden balustrades had posts of gold, and banisters and finials of silver.  
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca.  
У решетки из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver balustrades had posts of silver, and banisters and finials of gold.  
ekaṁ jālaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ.  
одна сеть из золота, одна — из серебра.  
made of gold and silver.  
Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṁ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṁ.  
У сети из золота были колокольчики из серебра, у сети из серебра были колокольчики из золота.  
The golden net had bells of silver, and the silver net had bells of gold.  
Dhammā, ānanda, pokkharaṇī catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahosi— 
Лотосовый пруд Дхамма, Ананда, был выложен плитками четырех родов:  
It was lined with tiles of four colors,  
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.  
одни плитки из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ— 
В лотосовом пруду, Ананда, было двадцать четыре лестницы четырех родов:  
It had twenty-four staircases of four colors,  
ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.  
одни лестницы из золота, одни — из серебра, одни — из бериллов, одни — из хрусталя.  
made of gold, silver, beryl, and crystal.  
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca.  
У лестниц из золота были колонны из золота, а перила и верхние украшения — из серебра.  
The golden stairs had posts of gold, and banisters and finials of silver.  
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca.  
У лестниц из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver stairs had posts of silver, and banisters and finials of gold.  
Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.  
Лотосовый пруд Дхамма, Ананда, был окружен двумя решетками: одна решетка из золота, одна — из серебра.  
It was surrounded by two balustrades, made of gold and silver.  
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca.  
У решетки из золота были колонны из золота, а перила и верхние украшения — из серебра.  
The golden balustrades had posts of gold, and banisters and finials of silver.  
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca.  
У решетки из серебра были колонны из серебра, а перила и верхние украшения — из золота.  
The silver balustrades had posts of silver, and banisters and finials of gold.  
ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.  
Один ряд пальм из золота, один — из серебра, один — из бериллов, один — из хрусталя, один — из рубинов, один — из изумрудов, один — из всех [видов] драгоценностей.  
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.  
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca.  
У пальм из золота были стволы из золота, а листья и плоды — из серебра.  
The golden palms had trunks of gold, and leaves and fruits of silver.  
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca.  
У пальм из серебра были стволы из серебра, а листья и плоды — из золота.  
The silver palms had trunks of silver, and leaves and fruits of gold.  
Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṁ kūṭāgāraṁ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi.  
И тогда, Ананда, царь Махасудассана вступил в покои Махавьюха, уселся на ложе из золота и, освободившись от чувственных удовольствий, освободившись от нехороших свойств, достиг первой ступени созерцания — связанной с устремленным рассудком и углубленным рассуждением, рожденной уединенностью, дарующей радость и счастье, — и стал пребывать [в ней].  
Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.  
Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṁ kūṭāgāraṁ pavisitvā rūpiyamaye pallaṅke nisinno  
И затем, Ананда, царь Махасудассана, вышел из покоев Махавьюха, вступил в покои из золота, уселся на ложе из серебра и так пребывал, пронизывая  
Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat on the golden couch.  
caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni;  
было восемьдесят четыре тысячи лож — из золота, из серебра, из слоновой кости, из превосходного дерева, устланных пышным руном, устланных шерстяными покрывалами, украшенными цветами, с подстилками из кожи антилопы кадали, покрывалами с балдахином, с красными подушками у изголовья и в ногах;  
He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen 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.  
caturāsīti nāgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni;  
было восемьдесят четыре тысячи слонов с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем слонов Упосатхой;  
He had 84,000 bull elephants with gold adornments and banners, covered with snow gold netting, with the royal bull elephant named Sabbath foremost.  
caturāsīti assasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni;  
было восемьдесят четыре тысячи коней с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем коней Валахакой;  
He had 84,000 horses with gold adornments and banners, covered with snow gold netting, with the royal steed named Thundercloud foremost.  
caturāsīti rathasahassāni ahesuṁ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni;  
было восемьдесят четыре тысячи колесниц, устланных львиными шкурами, устланных тигровыми шкурами, устланных леопардовыми шкурами, устланных желтыми покрывалами, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с колесницей Веджаянта;  
He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with snow gold netting, with the chariot named Triumph foremost.  
‘ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti.  
„Эй, слуга, иди, принеси из покоев Махавьюха ложе из золота и приготовь его в пальмовой роще, что вся из золота“.  
‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’  
‘Evaṁ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapesi.  
„Хорошо, Божественный“, — так, Ананда, согласился с царем Махасудассаной этот слуга, принес из покоев Махавьюха ложе из золота и приготовил его в пальмовой роще, что была вся из золота.  
‘Yes, Your Majesty,’ that man replied, and did as he was asked.  
‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṁ mahāsudassanaṁ etadavoca:  
„Как спокойны жизненные силы царя Махасудассаны, как чист и светел цвет кожи. Да не окончит свои дни царь Махасудассана!“ И она так сказала царю Махасудассане:  
‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him,  
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
Твои, Божественный, эти восемьдесят четыре тысячи лож — из золота, из серебра, из слоновой кости, из превосходного дерева, — устланных пышным руном, устланных шерстяными покрывалами, украшенными цветами, с подстилками из кожи антилопы кадали, покрывалами с балдахином, с красными подушками у изголовья и в ногах.  
 
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи слонов с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем слонов Упосатхой.  
 
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи коней, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем коней Валахакой.  
 
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи колесниц, устланных львиными шкурами, устланных тигровыми шкурами, устланных леопардовыми шкурами, устланных желтыми покрывалами, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с колесницей Веджаянта.  
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
Твои, Божественный, эти восемьдесят четыре тысячи лож — из золота, из серебра, из слоновой кости, из превосходного дерева, — устланных пышным руном, устланных шерстяными покрывалами, украшенными цветами, с подстилками из кожи антилопы кадали, покрывалами с балдахином, с красными подушками у изголовья и в ногах.  
 
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи слонов с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем слонов Упосатхой.  
 
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи коней, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем коней Валахакой.  
 
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи колесниц, устланных львиными шкурами, устланных тигровыми шкурами, устланных леопардовыми шкурами, устланных желтыми покрывалами, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с колесницей Веджаянта.  
 
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.  
Твои, Божественный, эти восемьдесят четыре тысячи лож — из золота, из серебра, из слоновой кости, из превосходного дерева, — устланных пышным руном, устланных шерстяными покрывалами, украшенными цветами, с подстилками из кожи антилопы кадали, покрывалами с балдахином, с красными подушками у изголовья и в ногах.  
 
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи слонов с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем слонов Упосатхой.  
 
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи коней, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем коней Валахакой.  
 
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.  
Твои, Божественный, эти восемьдесят четыре тысячи колесниц, устланных львиными шкурами, устланных тигровыми шкурами, устланных леопардовыми шкурами, устланных желтыми покрывалами, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с колесницей Веджаянта —  
 
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha.  
Моими были те восемьдесят четыре тысячи городов во главе с царской столицей Кусавати. Моими были те восемьдесят четыре тысячи дворцов во главе с дворцом Дхамма. Моими были те восемьдесят четыре тысячи покоев во главе с покоями Махавьюха. Моими были те восемьдесят четыре тысячи лож — из золота, из серебра, из слоновой кости, из превосходного дерева, устланных пышных руном, устланных шерстяными покрывалами, украшенными цветами, с подстилками из кожи антилопы кадали, покрывалами с балдахином, с красными подушками у изголовья и в ногах. Моими были те восемьдесят четыре тысячи слонов с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем слонов Упосатхой. Моими были те восемьдесят четыре тысячи коней с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с царем коней Валахакой. Моими были те восемьдесят четыре тысячи колесниц, устланных львиными шкурами, устланных тигровыми шкурами, устланных леопардовыми шкурами, устланных желтыми покрывалами, с украшениями из золота, со стягами из золота, покрытых позолоченными сетками, во главе с колесницей Веджаянта. Моими были те восемьдесят четыре тысячи драгоценностей во главе с драгоценностью-сокровищем. Моими были те восемьдесят четыре тысячи женщин во главе с царицей Субхаддой. Моими были те восемьдесят четыре тысячи домоправителей во главе с домоправителем-сокровищем. Моими были те восемьдесят четыре тысячи подчиненных [мне] кшатриев во главе с наставником-сокровищем. Моими были те восемьдесят четыре тысячи коров в убранстве из дукулы, с бронзовыми подойниками. Моими были те восемьдесят четыре тысячи мириад одежд из тонкого льна, из тонкого хлопка, из тонкого шелка, из тонкой шерсти. Моими были те восемьдесят четыре тысячи блюд, в которых утром и вечером подавался в пищу рис с молоком.  
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.  
Tesaṁ kho panānanda, caturāsīti pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti, yaṁ tena samayena paribhuñjāmi yadidaṁ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā.  
Из тех восьмидесяти четырех тысяч лож, Ананда, было [всякий раз какое-нибудь] одно ложе, которым я в то время наслаждался, — это [было ложе] из золота, или из серебра, или из слоновой кости, или из превосходного дерева.  
Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood.  

“upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ.   «Господин, Благостный выглядит успокоенным, черты лица Благостного словно излучают сияние благодаря удовлетворенности жизненных сил.  
“Sir, you look so serene; your face seems to shine owing to the clarity of your faculties.  
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi.  
10. «После того, Ананда, как послышался голос, передо мной явился этот яккха, превосходный обликом.  
“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.  
Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.  
И те боги, господин, которые, ведя целомудренную жизнь, недавно родились в сонме тридцати трех, затмевали других богов красотой и славой.  
Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory.  
vaṇṇavante yasassine;  
прекрасных, славных,  
so beautiful and glorious,  
vaṇṇena yasasāyunā;  
красотой, славой, долголетием —  
in beauty, glory, and lifespan.  
Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ.  
Ведь естественный вид Брахмы, господин, не достигает пределов зрения тридцати трех богов.  
For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.  
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
Когда, господин, Брахма Сананкумара открывается тридцати трем богам, он затмевает других богов красотой и славой.  
When Brahmā Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory,  
Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati;  
Подобно тому, господин, как золотая фигура затмевает человеческую фигуру,  
as a golden statue outshines the human form.  
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.  
так же точно, господин, когда Брахма Сананкумара открывается тридцати трем богам, он затмевает других богов красотой и славой.  
 
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.  
И вот, господин, Брахма Сананкумара, приняв грубый облик, в виде юноши Панчасикхи, открылся тридцати трем богам.  
Then Brahmā Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.  
kumāravaṇṇī → kumāravaṇṇo (sya-all, mr)  
vaṇṇavante yasassine;  
прекрасных, славных,  
so beautiful and glorious,  
vaṇṇena yasasāyunā;  
красотой, славой, долголетием —  
in beauty, glory, and lifespan.