Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
sālā → sālaṁ (sya-all) | cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | tadavasari → tad-avasari (pts)that on one occasion, while the Blessed One was on a wandering tour among the Kosalans with a large Saṅgha of monks, he arrived at a brahman village of the Kosalans called Sāla.

Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:The brahman householders of Sāla heard it said: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.
cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | saddhiṁ → saddhim (pts)“Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks—has arrived at Sāla. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
bhavantaṁ → bhagavantaṁ (bj: sī.væa)And of that Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
itipi → iti pi (pts)‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
abhiññā → abhiññāya (bj: sī.avi)He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.he expounds the holy life both in its particulars & in its essence, entirely perfect & pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.It is good to see such a worthy one.’”

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | nisīdiṁsu → nisidiṁsu (sya-all) | sārāṇīyaṁ → sāraṇīyaṁ (bj: machasaṁ) | tenañjaliṁ paṇāmetvā → tenañjalimpaṇāmetvā (th) | tenupasaṅkamiṁsu → ten upasaṅkamiṁsu (pts) | appekacce → app-ekacce (pts) | tenañjaliṁ paṇāmetvā → ten añjalim-paṇāmetvā (pts) | etadavocuṁ → etad-avocuṁ (pts)So the brahman householders of Sāla went to the Blessed One. On arrival, some of them, bowing down to him, sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them, placing their hands palm-to-palm over the heart in his direction, sat to one side. Some of them, announcing their name and clan in his presence, sat to one side. Some of them, remaining silent, sat to one side.

“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?
upapajjanti → uppajjanti (bj: sī.væa) | yena midhekacce → yenamidhekacce (bjt, th) | paraṁ maraṇā → parammaraṇā (bjt, th, pts) | yena midhekacce → yena-m-idh ekacce (pts)As they were sitting there, the brahman householders of Sāla said to the Blessed One, “What is the reason, Master Gotama, what is the condition, whereby some beings here, with the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell? Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
yena midhekacce → yenamidhekacce (bjt, th) | paraṁ maraṇā → parammaraṇā (bjt, th) | yena midhekacce → yena-m-idh ekacce (pts) | paraṁ maraṇā → param-maraṇā (pts)And what is the reason, what is the condition, whereby some beings here, with the break-up of the body, after death, reappear in a good destination, a heavenly world?”

“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
adhammacariyāvisamacariyāhetu → adhammacariyā visamacariyā hetu (bjt) | paraṁ maraṇā → parammaraṇā (bjt, th) | adhammacariyāvisamacariyāhetu → adhammacariyā visamacariyāhetu (th) | adhammacariyāvisamacariyāhetu → adhammacariyā-visamacariyāhetu (pts) | evamidhekacce → evam-idh ekacce (pts) | paraṁ maraṇā → param-maraṇā (pts)“Householders, it’s by reason of un-Dhamma conduct, dissonant conduct that some beings here, with the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell. Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
dhammacariyāsamacariyāhetu → dhammacariyā samacariyā hetu (bjt) | paraṁ maraṇā → parammaraṇā (bjt, th) | dhammacariyāsamacariyāhetu → dhammacariyā samacariyāhetu (th) | dhammacariyāsamacariyāhetu → dhammacariyā-samacariyāhetu (pts) | evamidhekacce → evam-idh ekacce (pts) | paraṁ maraṇā → param-maraṇā (pts)It’s by reason of Dhamma conduct, harmonious conduct that some beings here, with the break-up of the body, after death, reappear in a good destination, a heavenly world.”

“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma.
saṅkhittena → saṁkhittena (my, ms2005)“We don’t understand the detailed meaning of Master Gotama’s brief statement, the detailed meaning of what he hasn’t analyzed. Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
saṅkhittena → saṁkhittena (my, bjt, ms2005) | bhavaṁ gotamo → bhavaṅ-gotamo (pts)It would be good if Master Gotama would teach the Dhamma so that we would understand the detailed meaning of Master Gotama’s brief statement, the detailed meaning of what he hasn’t analyzed.”

“Tena hi, gahapatayo, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
tena hi → tenahi (th) | manasi karotha → manasikarotha (th, pts)“Very well, in that case, householders, listen & pay careful attention. I will speak.”

“Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ.
bhoti → bho ti (pts)“As you say, master,” the brahman householders of Sāla responded to the Blessed One. Bhagavā etadavoca:
etadavoca → etad-avoca (pts)The Blessed One said:

“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“Householders, there are three sorts of un-Dhamma conduct, dissonant conduct with the body; four sorts of un-Dhamma conduct, dissonant conduct with speech; and three sorts of un-Dhamma conduct, dissonant conduct with the mind.

Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti?
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | kathañca → kathañ-ca (pts) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“And how are there three sorts of un-Dhamma conduct, dissonant conduct with the body? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.
luddo → luddo dāruṇo (mr) | adayāpanno pāṇabhūtesu → sabbapāṇabhūtesu (sya-all, km, mr) | lohitapāṇi hatappahate → lohitapāṇī hatapahate (sya-all) | niviṭṭho → niviṭṭho alajjī (sya-all) | luddo → luddo dāruṇo (bj: machasaṁ) | adayāpanno → alajji adayāpanno (bj: syā) | pāṇabhūtesu → sabbapāṇabhūtesu (bj: machasaṁ, syā) | luddo → luddo dāruṇo (ka.) ṭīkā oloketabbā (cck note) | pāṇabhūtesu → sabbapāṇabhūtesu (cck: syā. kaṁ. ka.)“There is the case where a certain person takes life, is brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings.

Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
adinnaṁ → taṁ adinnaṁ (bj: machasaṁ, syā, PTS) | yaṁ taṁ → yantaṁ (th) | yaṁ taṁ → yan-taṁ (pts)“He takes what is not given. He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
bhaginirakkhitā → bhaginīrakkhitā (bj) | mālāguḷaparikkhittāpi → mālāguṇaparikkhittāpi (bj, pts) | gottarakkhitā dhammarakkhitā → (sya-all, pts) | mātāpiturakkhitā → mātāpiturakkhitā (bj: sīmu9, PTS potthakesu natthi.) | dhammarakkhitā → dhammaekkhītā (bj: sīmu9 natthi.) | kāmesumicchācārī → kāmesu micchācārī (th, pts) | mālāguḷaparikkhittāpi → mālāguṇaparikkhittā pi (pts)“He engages in sensual misconduct. He gets sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti.
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“This is how there are three sorts of un-Dhamma conduct, dissonant conduct with the body.

Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti?
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | kathañca → kathañ-ca (pts) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“And how are there four sorts of un-Dhamma conduct, dissonant conduct with speech? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
parisāgato → parisagato (bj, sya-all, pts) | vā rājakulamajjhagato → rājakula majjhagato (bj) | sabhāgato → sabhaggato (sya-all) | sakkhipuṭṭho → sakkhiṁ puṭṭho (sya-all) | ehambho → evaṁ bho (pts) | sabhāgato → sabhaggato (bj: syā) | parisagato → parisaggato (bj: syā) | sakkhipuṭṭho → sakkhiṁ phuṭṭo (bj: syā) | ehambho → evaṁ bho (bj: PTS, sī.avi) | passāmī’ti → so āha ajānaṁ vā ahaṁ jānāmīti jānaṁ vā ahaṁ na jānāmīti apassaṁ vā ahaṁ passāmīti passaṁ vā ahaṁ na passāmīti (cck: ka.) | āmisakiñcikkhahetu → āmisa kiñcikkhahetu (bjt) | ñātimajjhagato → ñātimajjhaggato (th) | pūgamajjhagato → pūgamajjhaggato (th) | rājakulamajjhagato → rājakulamajjhaggato (th)“There is the case where a certain person engages in false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, ‘Come & tell, good man, what you know’: If he doesn’t know, he says, ‘I know.’ If he does know, he says, ‘I don’t know.’ If he hasn’t seen, he says, ‘I have seen.’ If he has seen, he says, ‘I haven’t seen.’ Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward.

Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.
bhettā → bhedetā (sya-all, km); bhedakā (mr) | pisuṇavāco → pisuṇāvāco (pts) | pisuṇavāco → pisuṇavāco (bj: syā, machasaṁ); pisuṇavāco pana (bj: sī.avi) | bhettā → bhedako (bj: machasaṁ) | vaggakaraṇiṁ → vaggakaraṇivācaṁ (bj: sī.avi) | bhettā → bhedakā (ka.), bhedetā (syā. kaṁ.), tadaṭṭhakathāyaṁ pana bhettāti dissati (cck note)“He engages in divisive speech. What he has heard here he tells there to break those people apart from these people here. What he has heard there he tells here to break these people apart from those people there. Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism.

Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
aṇḍakā → kaṇḍakā (mr) | pharusavāco → pharusāvāco (bj, pts) | pharusāvāco → pharusavāco (bj: machasaṁ, syā) | aṇḍakā → kaṇṭakā (bj: machasaṁ) | aṇḍakā → kaṇḍakā (cck: ka.)“He engages in abusive speech. He speaks words that are harsh, cutting, bitter to others, abusive of others, provoking anger and destroying concentration.

Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.
hoti → (bj, pts) | vācaṁ → anidhānavatīvācaṁ (bj: sī.avi) | bhāsitā → bhāsitā hoti (bj: syā) | anatthasaṁhitaṁ → anatthasañhitaṁ (th)“He engages in idle chatter. He speaks out of season, speaks what isn’t factual, what isn’t in accordance with the goal, the Dhamma, & the Vinaya, words that are not worth treasuring: unseasonable, unreasonable, uncircumscribed, unconnected with the goal. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti.
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“This is how there are four sorts of un-Dhamma conduct, dissonant conduct with speech.

Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti?
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | kathañca → kathañ-ca (pts) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“And how are there three sorts of un-Dhamma conduct, dissonant conduct with the mind? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
abhijjhātā → abhijjhitā (bj, sya-all) | mamassāti → mama assāti (bj, sya-all, pts) | abhijjhitā → abhijjhātā (bj: machasaṁ, PTS) | yaṁ taṁ → yantaṁ (th) | yaṁ taṁ → yan-taṁ (pts)“There is the case where a certain person is covetous. He covets the belongings of others, thinking, ‘O, that what belongs to others would be mine!’

Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
ahesun’ti → mā vā ahesuṁ iti vāti (bj, pts1ed, mr) | vinassantu vā → etthantare pāṭho sya-all potthakesu | ahesunti micchādiṭṭhiko → ahesuṁ iti cāti micchādiṭṭhi (bj) | vā vinassantu → (sya-all) | ahesuṁ → mā vā ahesunti (bj: syā) | ahesu’’’nti → mā vā ahesuṁ iti vāti (cck: sī. pī. ka.) | ahesunti → ahesuṁ iti vā (pts)“He bears ill will, corrupt in the resolves of his heart: ‘May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!’

Micchādiṭṭhiko kho pana hoti viparītadassano:
micchādiṭṭhi → micchādiṭṭhiko (bj: machasaṁ, syā, sī.avi) | micchādiṭṭhiko → cāti micchādiṭṭhi (bjt) | micchādiṭṭhiko → ti micchādiṭṭhi (pts)“He has wrong view, is warped in the way he sees things: ‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, pts) | paro → paraloko (bj: sī.avi) | sammaggatā → samaggatā (bj: machasaṁ, sī.avi) | sammāpaṭipannā → sammā paṭipannā (bjt) | natthi → na-tthi (pts) | natthi sukatadukkaṭānaṁ → na-tthi sukaṭadukkaṭānaṁ (pts) | imañca → imañ-ca (pts) | parañca → parañ-ca (pts)‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
adhammacariyāvisamacariyā → adhammacariyā visamacariyā (bjt, th) | adhammacariyāvisamacariyā → adhammacariyā-visamacariyā (pts)“This is how there are three sorts of un-Dhamma conduct, dissonant conduct with the mind.

Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
upapajjanti → uppajjanti (bj: sī.væa) | adhammacariyāvisamacariyāhetu → adhammacariyā visamacariyā hetu (bjt) | paraṁ maraṇā → parammaraṇā (bjt, th) | adhammacariyāvisamacariyāhetu → adhammacariyā visamacariyāhetu (th) | adhammacariyāvisamacariyāhetu → adhammacariyā-visamacariyāhetu (pts) | evamidhekacce → evam-idh ekacce (pts) | paraṁ maraṇā → param-maraṇā (pts)“It’s by reason of this un-Dhamma conduct & dissonant conduct that some beings here, with the break-up of the body, after death, re-appear in a plane of deprivation, a bad destination, a lower realm, hell.

Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti.
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“Householders, there are three sorts of Dhamma conduct, harmonious conduct with the body; four sorts of Dhamma conduct, harmonious conduct with speech; and three sorts of Dhamma conduct, harmonious conduct with the mind.

Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti?
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | kathañca → kathañ-ca (pts) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“And how are there three sorts of Dhamma conduct, harmonious conduct with the body? Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.“There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.
vā → vā na (sya-all) | nādinnaṁ → adinnaṁ (sya-all) | nādinnaṁ → na taṁ adinnaṁ (bj: syā) | yaṁ taṁ → yantaṁ (th) | yaṁ taṁ → yan-taṁ (pts)“Abandoning the taking of what is not given, he abstains from taking what is not given. He doesn’t take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
bhaginirakkhitā → bhaginīrakkhitā (bj) | mālāguḷaparikkhittāpi → mālāguṇaparikkhittāpi (bj, pts) | gottarakkhitā dhammarakkhitā → (sya-all, pts) | kāmesumicchācāraṁ → kāmesu micchācāraṁ (bjt, th, pts) | kāmesumicchācārā → kāmesu micchācārā (bjt, th, pts) | mālāguḷaparikkhittāpi → mālāguṇaparikkhittā pi (pts)“Abandoning sensual misconduct, he abstains from sensual misconduct. He doesn’t get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti.
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt)“This is how there are three sorts of Dhamma conduct, harmonious conduct with the body.

Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti?
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“And how are there three sorts of Dhamma conduct, harmonious conduct with speech? Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
parisāgato → parisagato (bj, sya-all, pts) | sabhāgato → sabhaggato (sya-all) | sakkhipuṭṭho → sakkhiṁ puṭṭho (sya-all) | vā → (sya-all) | ehambho → evaṁ bho (pts) | sabhāgato → sahaggato (bj: syā, sīmu9, katthaci) | parisagato → parisaggato (bj: syā, sīmu9, katthaci) | sakkhipuṭṭho → sakkhiṁ phuṭṭho (bj: syā) | ehambho → evaṁ bho (bj: PTS, sīmu9, katthaci) | ajānaṁ → na jānaṁ (bj: sī.væa) | passāmīti → apassāmīti (bj: sī.væa) | ñātimajjhagato → ñātimajjhaggato (th) | pūgamajjhagato → pūgamajjhaggato (th) | rājakulamajjhagato → rājakulamajjhaggato (th)“There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, ‘Come & tell, good man, what you know’: If he doesn’t know, he says, ‘I don’t know.’ If he does know, he says, ‘I know.’ If he hasn’t seen, he says, ‘I haven’t seen.’ If he has seen, he says, ‘I have seen.’ Thus he doesn’t consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
vācaṁ → vacaṁ (pts) | vācaṁ → pisuṇāvācaṁ (bj: sī.avi) | vācāya → pisuṇāvācā (bj: sī.avi) | vācaṁ → samaggakaraṇīvācaṁ (bj: sī.avi)“Abandoning divisive speech he abstains from divisive speech. What he has heard here he doesn’t tell there to break those people apart from these people here. What he has heard there he doesn’t tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti.
vācaṁ → pharusāvācaṁ (bj: sī.avi) | vācāya → pharusāvācā (bj: sī.avi)“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing, pleasing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
hoti → (bj, pts) | bhāsitā → bhāsitā hoti (bj: syā) | atthasaṁhitaṁ → atthasañhitaṁ (th)“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti.
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“This is how there are four sorts of Dhamma conduct, harmonious conduct with speech.

Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti?
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | kathañca → kathañ-ca (pts) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“And how are there three sorts of Dhamma conduct, harmonious conduct with the mind? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
nābhijjhātā → nābhijjhitā (bj, sya-all) | mamassāti → mama assāti (bj, sya-all, pts) | nābhijjhitā → nābhijjhātā (bj: machasaṁ, PTS) | yaṁ taṁ → yantaṁ (th) | yaṁ taṁ → yan-taṁ (pts)“There is the case where a certain person is not covetous. He doesn’t covet the belongings of others, thinking, ‘O, that what belongs to others would be mine!’

Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti.
abyābajjhā → abyāpajjhā (bj, sya-all) | abyāpajjhā → abyāpajjā (bj: machasaṁ)“He bears no ill will and is not corrupt in the resolves of his heart. (He thinks,) ‘May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!’

Sammādiṭṭhiko kho pana hoti aviparītadassano:
sammādiṭṭhi → sammādiṭṭhiko (bj: machasaṁ, syā, sī.avi)“He has right view and is not warped in the way he sees things: ‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, pts) | sammaggatā → samaggatā (bj: machasaṁ, syā) | sukatadukkaṭānaṁ → sukaṭa dukkaṭānaṁ (th) | imañca → imañ-ca (pts) | parañca → parañ-ca (pts)‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti.
dhammacariyāsamacariyā → dhammacariyā samacariyā (bjt, th) | dhammacariyāsamacariyā → dhammacariyā-samacariyā (pts)“This is how there are three sorts of Dhamma conduct, harmonious conduct with the mind.

Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
upapajjanti → uppajjanti (bj: sī.væa) | dhammacariyāsamacariyāhetu → dhammacariyā samacariyā hetu (bjt) | paraṁ maraṇā → parammaraṇā (bjt, th) | dhammacariyāsamacariyāhetu → dhammacariyā samacariyāhetu (th) | evamidhekacce → evam-idh ekacce (pts) | paraṁ maraṇā → param-maraṇā (pts)“It’s by reason of this Dhamma conduct & harmonious conduct that some beings here, with the break-up of the body, after death, re-appear in a good destination, a heavenly world.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“Householders, if one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ → parammaraṇā khattiyamahāsāḷānaṁ vā sahavyataṁ (bj) | sahavyataṁ → sabyataṁ (bj: machasaṁ, syā, PTS) | upapajjeyyanti → uppajjyeyanti (bj: sī.væa) | paraṁ maraṇā → param-maraṇā (pts) | upapajjeyyanti → upapajjeyyan-ti (pts)‘O if I, with the break-up of the body, after death, were to reappear among well-to-do noble warriors,’ ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ → parammaraṇā khattisamahāsāḷānaṁ vā sahavyataṁ (bj) | panetaṁ → pan etaṁ (pts) | paraṁ maraṇā → param-maraṇā (pts)it is possible that one—with the break-up of the body, after death—would appear among well-to-do noble warriors. Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī.Because one is a person of Dhamma conduct, harmonious conduct.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe…
paraṁ maraṇā brāhmaṇamahāsālānaṁ → parammaraṇā brāhmaṇamahāsāḷānaṁ vā (bj) | paraṁ maraṇā → param-maraṇā (pts)‘O if I, with the break-up of the body, after death, were to reappear among well-to-do brahmans,’ it is possible that one—with the break-up of the body, after death—would appear among well-to-do brahmans. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
gahapatimahāsālānaṁ sahabyataṁ → gahapatimahāsāḷānaṁ vā sahavyataṁ (bj) | upapajjeyyanti → upapajjeyyaṁ (pts)“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘O if I, with the break-up of the body, after death, were to reappear among well-to-do householders,’ ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ → parammaraṇā gahapatimahāsāḷānaṁ vā sahavyataṁ (bj) | panetaṁ → pan etaṁ (pts) | paraṁ maraṇā → param-maraṇā (pts)it is possible that one—with the break-up of the body, after death—would appear among well-to-do householders. Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī.Because one is a person of Dhamma conduct, harmonious conduct. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
upapajjeyyanti → upapajjeyanti (my) | paraṁ maraṇā cātumahārājikānaṁ → parammaraṇā cātummahārājikānaṁ (bjt, th) | sahabyataṁ → sahavyataṁ (bjt) | paraṁ maraṇā cātumahārājikānaṁ → param-maraṇā cātummahārājikānaṁ (pts)‘O if I, with the break-up of the body, after death, were to reappear among the Devas of the Four Great Kings,’ ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā → parammaraṇā (bjt) | sahabyataṁ → sahavyataṁ (bjt) | paraṁ maraṇā cātumahārājikānaṁ → parammaraṇā cātummahārājikānaṁ (th)it is possible that one—with the break-up of the body, after death—would appear among the Devas of the Four Great Kings. Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī.Because one is a person of Dhamma conduct, harmonious conduct. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe…
devānaṁ → devānaṁ sahabyataṁ (sya-all) | paraṁ maraṇā → parammaraṇā (bjt, th)‘O if I, with the break-up of the body, after death, were to reappear among the Devas of the Thirty-three… yāmānaṁ devānaṁ …the Devas of the Hours… tusitānaṁ devānaṁ …the Contented devas… nimmānaratīnaṁ devānaṁ …the devas Delighting in Creation… paranimmitavasavattīnaṁ devānaṁ …the devas Wielding Power over the Creations of Others,’ it is possible that one—with the break-up of the body, after death—would appear among the devas Wielding Power over the Creations of Others. brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
brahmakāyikānaṁ devānaṁ sahabyataṁ → sahavyataṁ (bj)‘O if I, with the break-up of the body, after death, were to reappear among the devas in Brahmā’s retinue… ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā brahmakāyikānaṁ → parammaraṇā paranimmitavasavattīnaṁ (bj) | sahabyataṁ → sahavyataṁ (bjt) Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī.Because one is a person of Dhamma conduct, harmonious conduct. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
paraṁ maraṇā ābhānaṁ → parammaraṇā brahmakāyikānaṁ (bj) | sahabyataṁ → sahavyataṁ (bjt)the Radiant devas… ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā ābhānaṁ → parammaraṇā brahmakāyikānaṁ (bj) | sahabyataṁ → sahavyataṁ (bjt) Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe…
paraṁ maraṇā → parammaraṇā ābhānaṁ devānaṁ (bjt) | paraṁ maraṇā → parammaraṇā (th)the Devas of Limited Radiance… appamāṇābhānaṁ devānaṁ …the Devas of Immeasurable Radiance… ābhassarānaṁ devānaṁ …
ābhassarānaṁ → ābhassarānaṁ devānaṁ subhānaṁ (pts) | devānaṁ → ābhānaṁ devānaṁ (bj: machasaṁ, PTS potthakesu na dissati.) | + → subhānaṁ devānaṁ (bjt, pts)the Devas of Streaming Radiance… parittasubhānaṁ devānaṁ …
parittasubhānaṁ → subhānaṁ devānaṁ (bj: sīmu9, machasaṁ potthakesu na dissati.)the Beautiful devas … the Devas of Limited Beauty… appamāṇasubhānaṁ devānaṁ …the Devas of Immeasurable Beauty… subhakiṇhānaṁ devānaṁ …
subhakiṇhānaṁ → subhakiṇhakānaṁ (sya-all); subhakiṇṇānaṁ (pts) | subhakiṇṇakānaṁ → sutakiṇabhānaṁ (bj: machasaṁ); subhakiṇhakānaṁ (bj: syā); subhakiṇṇānaṁ (bj: PTS)the Beautiful Black devas… vehapphalānaṁ devānaṁ …the Sky-fruit devas,’ it is possible that one—with the break-up of the body, after death—would appear among the Sky-fruit devas. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. “If one—a person of Dhamma conduct, harmonious conduct—should wish: avihānaṁ devānaṁ …‘O if I, with the break-up of the body, after death, were to reappear among the Not Falling Away devas… atappānaṁ devānaṁ …the Untroubled devas… sudassānaṁ devānaṁ …the Good-looking devas… sudassīnaṁ devānaṁ …the Clear-seeing devas… akaniṭṭhānaṁ devānaṁ …
akaniṭṭhānaṁ → akaniṭṭhakānaṁ (sya-all)the Peerless devas,’ it is possible that one—with the break-up of the body, after death—would appear among the Peerless devas. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. “If one—a person of Dhamma conduct, harmonious conduct—should wish: ākāsānañcāyatanūpagānaṁ devānaṁ …‘O if I, with the break-up of the body, after death, were to reappear among the devas who have reached the dimension of the infinitude of space… viññāṇañcāyatanūpagānaṁ devānaṁ …the devas who have reached the dimension of the infinitude of consciousness… ākiñcaññāyatanūpagānaṁ devānaṁ …the devas who have reached the dimension of nothingness… nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
sahabyataṁ → sahavyataṁ (bjt) | upapajjeyyanti → upapajjeyyan-ti (pts)the devas who have reached the dimension of neither perception nor non-perception,’ ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya.
paraṁ maraṇā → parammaraṇā (bjt, th) | sahabyataṁ → sahavyataṁ (bjt) | panetaṁ → pan etaṁ (pts) | paraṁ maraṇā → param-maraṇā (pts)it is possible that one—with the break-up of the body, after death—would appear among the devas who have reached the dimension of neither perception nor non-perception. Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī.Because one is a person of Dhamma conduct, harmonious conduct.

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:“If one—a person of Dhamma conduct, harmonious conduct—should wish: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;
dhamme → dhamma (sya-all) | diṭṭheva → diṭṭhe va (pts) | vihareyyanti → vihareyyan-ti (pts)‘O if I—with the ending of the effluents—were to enter & remain in the effluent-free awareness-release & discernment-release, having directly known and realized them for myself right in the here & now,’ ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.
panetaṁ → pan etaṁ (pts) | diṭṭheva → diṭṭhe va (pts)it is possible that one—with the ending of the effluents—would enter & remain in the effluent-free awareness-release & discernment-release, having directly known and realized them for oneself right in the here & now. Taṁ kissa hetu?Why is that? Tathā hi so dhammacārī samacārī”ti.
samacārīti → samacārī (bj: machasaṁ) | samacārīti → samacārī ti (pts)Because one is a person of Dhamma conduct, harmonious conduct.”

Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
etadavocuṁ → etad-avocuṁ (pts)When this was said, the brahman householders of Sāla said to the Blessed One: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
nikkujjitaṁ vā → nikujjitaṁ va (pts) | dakkhantīti → dakkhintīti (pts) | evamevaṁ → evameva (bj: machasaṁ, syā) | seyyathāpi → seyyathā pi (pts) | dakkhantīti evamevaṁ → dakkhintīti evam-evaṁ (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
bhavantaṁ → bhagavantaṁ (bj: sī.avi) | bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca → dhammañ-ca (pts)We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
pāṇupete → pāṇupetaṁ (mr) | pāṇupete → pāṇupetaṁ (bj) | pāṇupetaṁ → pāṇupete (bj: bujamu) | gate”ti → saraṇagateti (bj: sī.avi) | pāṇupete → pāṇupetaṁ (cck: ka.) | saraṇaṁ gateti → saraṇaṅgateti (th) | bhavaṁ gotamo → bhavaṅ-gotamo (pts) | saraṇaṁ gateti → saraṇagate ti (pts)May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”

Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ.