Na vedhatī atthavinicchayaññū;  as they’re able to evaluate what’s beneficial, 

Na vedhatī atthavinicchayaññū;  as they’re able to evaluate what’s beneficial, 

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. 

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso;  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.  ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well evaluated in both the rules and accompanying material? 
No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāyasmā, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyissati. 
If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: 

diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,  Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. 

Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.  Так, Ананда, жажда зависит от ощущения, поиск зависит от жажды, приобретение зависит от поиска, принятие решений зависит от приобретения, желание и страсть зависят от принятия решений, пристрастие зависит от желания и страсти, собственничество зависит от пристрастия, жадность зависит от собственничества, оберегание зависит от жадности. 
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. 
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. 
'Желание и страсть зависят от принятия решений' - так было сказано. И таков способ, которым можно понять как желание и страсть зависят от принятия решений. 
Evaluation is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so. 
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti? 
Если бы принятия решений не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии принятия решений возможно ли будет обнаружить желание и страсть'? 
Suppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo. 
'Следовательно, такова причина, такова обусловленность, таково происхождение, таково условие желания и страсти, а именно принятие решений. 
“That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation. 
‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. 
'Принятие решений зависит от приобретения' - так было сказано. И таков способ, которым можно понять как принятие решений зависит от приобретения. 
‘Gaining material things is a cause of evaluation’—that’s what I said. And this is a way to understand how this is so. 
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti? 
Если бы приобретения не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии приобретения возможно ли будет обнаружить принятие решений'? 
Suppose there were totally and utterly no gaining of material things for anyone anywhere. When there’s no gaining of material things at all, with the cessation of gaining material things, would evaluation still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho. 
'Следовательно, такова причина, такова обусловленность, таково происхождение, таково условие принятия решений, а именно приобретение. 
“That’s why this is the cause, source, origin, and reason of evaluation, namely the gaining of material things. 

taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  от жажды зависит искание, от искания зависит приобретение, от приобретения зависит решение, от решения зависят желание и страсть, от желания и страсти зависит привязанность, от привязанности зависит завладение, от завладения зависит жадность, от жадности зависит охрана; по причине охраны берутся за палку, берутся за оружие, возникают ссоры, пререкания, споры, распри, клевета, лживые речи и многие порочные нехорошие дела. 
Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies. 

Sukhavinicchayaṁ jaññā;  Нужно знать, как определять удовольствие, 
Know how to evaluate different kinds of pleasure. 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya. 
и, зная это, нужно преследовать удовольствие в себе. 
Knowing this, pursue inner pleasure. 
‘Sukhavinicchayaṁ jaññā; 
«Нужно знать, как определять удовольствие, 
‘Know how to evaluate different kinds of pleasure. 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti— 
и, зная это, нужно преследовать удовольствие в себе» 
Knowing this, pursue inner pleasure.’ 
‘Sukhavinicchayaṁ jaññā; 
«Нужно знать, как определять удовольствие, 
‘Know how to evaluate different kinds of pleasure. 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti— 
и, зная это, нужно преследовать удовольствие в себе» 
Knowing this, pursue inner pleasure.’