“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati.   
[Благословенный сказал]:«Монахи, представьте, как если бы острая щепка от риса или ячменя торчала бы не в ту сторону и её придавили бы ногой или рукой. Не могло бы произойти такого, чтобы она поранила бы руку или ногу, и выступила бы кровь. bhecchati → bhejjati (si); bhijjissati (sya-all, km, mr)
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati.   
«Монахи, представьте, как если бы острая щепка от риса или ячменя торчала бы в нужную сторону и её придавили бы ногой или рукой. Могло бы произойти так, что она поранила бы руку или ногу, и выступила бы кровь.
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.   
«Монахи, представьте, как если бы вода в пруду была бы взбаламученной, мутной, непрозрачной. И человек с хорошим зрением, стоя на берегу, не видел бы ракушек, гравия и гальки, проплывающих и отдыхающих стай рыб. luḷito → lulito (bj, sya-all) | sippisambukampi → sippikasambukampi (mr) "
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.   
«Монахи, представьте, как если бы вода в пруду была бы чистой, спокойной, прозрачной. И человек с хорошим зрением, стоя на берегу, мог бы видеть ракушки, гравий и гальку, проплывающие и отдыхающие стаи рыб.
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca.   
«Монахи, подобно тому, как сандаловое дерево считается лучшим из деревьев в отношении уступчивости и податливости,

Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya;   
Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, khippaṁ → khipaṁ (bj, sya-all, km, pts1ed) | uḍḍeyya → oḍḍeyya (bj); ujjheyya (mr)
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti;   
“Just as, mendicants, even a tiny bit of fecal matter still stinks,
“Seyyathāpi, bhikkhave, appamattakampi muttaṁ duggandhaṁ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṁ duggandhaṁ hoti;   
“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks,

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.   
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. nikkujjitaṁ → nikujjitaṁ (mr)

Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;   
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā → naḷāgāro vā tiṇāgāro vā (bj) | aggi mutto → aggimukko (bj); aggi mukko (sya-all, km, pts1ed) "

So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedayati ekantadukkhaṁ, seyyathāpi sattā nerayikā.   
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedayati ekantasukhaṁ, seyyathāpi devā subhakiṇhā.   
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedayati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.   
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.

Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṁsati, atha kho naṁ makkheti;   
They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. daṁsati → ḍaṁsati (sya-all); ḍassati (pts1ed)
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṁ deti;   
They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. duṭṭhāruko → duṭṭhārukā (bj) | kaṭhalāya → kaṭhalena (bj) | ghaṭṭito → ghaṭṭitā (bj) | āsavaṁ deti → assandati (bj) "
seyyathāpi, bhikkhave, tindukālātaṁ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṁ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati;   
They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more.
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti;   
They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.   
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.   
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.   
“Those such as the masters Gotama and Ānanda
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.   
“Those such as the masters Gotama and Ānanda
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.   
“Those such as the masters Gotama and Ānanda
Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’.   
It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. abhijjamāne → abhejjamāne (bj); abhijjamāno (pts1ed)
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.   
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.   
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. nāññataraṁ → aññataraṁ (mr) | tuṇhībhūto maṅkubhūto → tuṇhībhūto vā maṅkubhūto (bj, sya-all, km); tuṇhībhūto vā maṅkubhūto vā (pts1ed)
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.   
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti.   
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati;   
“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. siṅgālakaṁyeva → segālakaṁyeva (bj, sya-all, km, pts1ed) | bheraṇḍakaṁyeva → bhedaṇḍakaṁ (mr)
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati;   
You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole. ambukasañcarī → ambakamaddarī (bj, sya-all, pts1ed) | purisakaravitaṁ → phussakaravitaṁ (bj, pts1ed); pussakaravitaṁ (sya-all, km) "
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati;   
You’re just like a bull that thinks to bellow only when the cowstall is empty.

Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati:   
It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect:
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.   
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort.
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.   
As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.   
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.   
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.   
As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ—   
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. pahūtarattaratanānaṁ → pahūtasattaratanānaṁ (bj, sya-all, km); pahūtamahāsattaratanānaṁ (pts1ed) | issariyādhipaccaṁ → issarādhipaccaṁ (pts1ed)

“Seyyathāpi, bhikkhave, gadrabho gogaṇaṁ piṭṭhito piṭṭhito anubandho hoti:   
“Suppose, mendicants, a donkey followed behind a herd of cattle, thinking:
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.
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ.   
But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants.

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca.   
“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as ugly as jute canvas.
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as unpleasant to touch as jute canvas.
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as worthless as jute canvas.
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
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Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
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Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
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Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as beautiful as cloth from Kāsi.
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as pleasant to touch as cloth from Kāsi.
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.   
That person is just as valuable as cloth from Kāsi.

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ abhijjamāne → abhijjamāno (pts1ed, mr) "