English
or, with a remainder of clinging, non-returning." The Blessed One spoke this meaning. Therein, this is said: "One perfect in training, who has abandoned defilements, foremost in wisdom, seeing the end of birth; That sage, indeed, the last-body-bearer, who has abandoned Māra, I call one who has crossed beyond old age. "Therefore, always delighting in meditation, composed, ardent, seeing the end of birth; Having overcome Māra with his army, monks, become those who have crossed beyond birth and death." This meaning too was spoken by the Blessed One, thus have I heard. The Ninth. 10. The Discourse on Vigilance This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "A monk, monks, should dwell vigilant, mindful, clearly comprehending, composed, joyful, and serene, and therein, seeing the right time for wholesome states. For a monk, monks, dwelling vigilant, mindful, clearly comprehending, composed, joyful, and serene, therein, seeing the right time for wholesome states, one of two fruits is to be expected: direct knowledge in this very life, or, with a remainder of clinging, non-returning." The Blessed One spoke this meaning. Therein, this is said: "Listen to this, you who are vigilant, those who are asleep, awaken! Vigilance is better than sleep, there is no fear for the vigilant. "Whoever is vigilant and mindful, clearly comprehending, composed, joyful, and serene; He, in due time, rightly investigating the Dhamma, having become one-pointed, will dispel that darkness. "Therefore, indeed, one should cultivate vigilance, an ardent monk, discerning, attaining jhāna; Having cut off the fetter of birth and old age, here and now, he will touch the unsurpassed enlightenment." This meaning too was spoken by the Blessed One, thus have I heard. The Tenth. 11. The Discourse on Those Bound for the Lower Realms This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "These two, monks, are bound for the lower realms, for hell, without abandoning this. Which two? He who is unchaste, claiming to be chaste, and he who practices the complete, pure holy life, silently) The user wants a Pāli to English translation. I need to ensure: - Only the English translation is outputted. - The original segment structure is maintained. - The rhythm of folk chants is reflected in the translation, meaning multi-line short sentences if the original is so. - No other descriptive text is included. Let's break down the text and translate each part, paying attention to the rhythm and structure. **Segment 1: ntaṃ amūlakena abrahmacariyena anuddhaṃseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –** - "ntaṃ amūlakena abrahmacariyena anuddhaṃseti." -> "he defiles it with groundless unchastity." (This seems to be a continuation from a previous sentence, but I'll translate it as is.) - "Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā’’ti." -> "These two, monks, are destined for woe, for hell, by not abandoning this." - "Etamatthaṃ bhagavā avoca." -> "This meaning the Blessed One spoke." - "Tatthetaṃ iti vuccati –" -> "Therein this is said:" **Segment 2: ‘‘Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomi cāha; Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.** - ‘‘Abhūtavādī nirayaṃ upeti, -> The speaker of what is not, goes to hell, - yo vāpi katvā na karomi cāha; -> or he who, having done, says 'I did not'; - Ubhopi te pecca samā bhavanti, -> Both of them, having passed away, become equal, - nihīnakammā manujā parattha. -> base-actioned people in the other world. **Segment 3: ‘‘Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā; Pāpā pāpehi kammehi, nirayaṃ te upapajjare.** - ‘‘Kāsāvakaṇṭhā bahavo, -> Many with ochre robes, - pāpadhammā asaññatā; -> of evil nature, unrestrained; - Pāpā pāpehi kammehi, -> Evil ones by evil deeds, - nirayaṃ te upapajjare. -> they fall into hell. **Segment 4: ‘‘Seyyo ayoguḷo bhutto, tatto aggisikhūpamo; Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato’’ti.** - ‘‘Seyyo ayoguḷo bhutto, -> Better to eat a ball of iron, - tatto aggisikhūpamo; -> burning, like a flame of fire; - Yañce bhuñjeyya dussīlo, -> Than that a wicked person should eat, - raṭṭhapiṇḍamasaññato’’ti. -> the country's alms, unrestrained. **Segment 5: Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.** - Ayampi attho vutto bhagavatā, -> This meaning too was spoken by the Blessed One, - iti me sutanti. -> thus have I heard. - Ekādasamaṃ. -> The Eleventh. **Segment 6: 12. Diṭṭhigatasuttaṃ 49. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –** - 12. Diṭṭhigatasuttaṃ -> 12. Discourse on Views - 49. Vuttañhetaṃ bhagavatā, -> This was said by the Blessed One, - vuttamarahatāti me sutaṃ – -> said by the Arahant, thus have I heard: **Segment 7: ‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.** - ‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā -> "By two views, monks, afflicted, - devamanussā olīyanti eke, -> devas and humans, some sink down, - atidhāvanti eke; -> some rush past; - cakkhumanto ca passanti. -> and the clear-sighted see." **Segment 8: ‘‘Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.** - ‘‘Kathañca, bhikkhave, olīyanti eke? -> "And how, monks, do some sink down? - Bhavārāmā, bhikkhave, devamanussā -> Monks, devas and humans delight in becoming, - bhavaratā bhavasammuditā -> are fond of becoming, rejoice in becoming; - tesaṃ bhavanirodhāya dhamme desiyamāne -> when the Dhamma for the cessation of becoming is taught to them, - cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. -> their minds do not leap up, do not become clear, do not settle, do not become resolved. - Evaṃ kho, bhikkhave, olīyanti eke. -> Thus, monks, do some sink down." **Segment 9: ‘‘Kathañca , bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – yato kira, bho, ayaṃ attā [satto (sī. ka.)] kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.** - ‘‘Kathañca , bhikkhave, atidhāvanti eke? -> "And how, monks, do some rush past? - Bhaveneva kho paneke aṭṭīyamānā -> Indeed, some, being disgusted with becoming, - harāyamānā jigucchamānā vibhavaṃ abhinandanti – -> ashamed of it, loathing it, delight in non-becoming – - yato kira, bho, ayaṃ attā [satto (sī. ka.)] -> 'For indeed, sirs, this self [being] - kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; -> upon the breaking up of the body, after death, is annihilated, perishes, does not exist after death; - etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. -> this is peaceful, this is excellent, this is true.' - Evaṃ kho, bhikkhave, atidhāvanti eke. -> Thus, monks, do some rush past." **Segment 10: ‘‘Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –** - ‘‘Kathañca, bhikkhave, cakkhumanto passanti? -> "And how, monks, do the clear-sighted see? - Idha bhikkhu bhūtaṃ bhūtato passati; -> Here, a monk sees what has come to be as what has come to be; - bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. -> having seen what has come to be as what has come to be, he is practicing for dispassion towards what has come to be, for fading away, for cessation. - Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti. -> Thus, monks, do the clear-sighted see." - Etamatthaṃ bhagavā avoca. -> This meaning the Blessed One spoke. - Tatthetaṃ iti vuccati – -> Therein this is said: **Segment 11: ‘‘Ye [yo (syā. ka.)] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ; Yathābhūte vim** - ‘‘Ye [yo (syā. ka.)] bhūtaṃ bhūtato disvā, -> "He who, having seen what has come to be as what has come to be, - bhūtassa ca atikkamaṃ; -> and the transcendence of what has come to be; - Yathābhūte vim -> In what has come to be, released..." (This is an incomplete sentence, I will translate it as is, reflecting the incompleteness). Reviewing the translation for rhythm and structure. The short lines in the Pāli verses are reflected in the English. The prose sections are translated sentence by sentence, maintaining the flow. The "thus have I heard" and similar phrases are kept. The incomplete verse at the end is translated as incomplete.he defiles it with groundless unchastity. These two, monks, are destined for woe, for hell, by not abandoning this. This meaning the Blessed One spoke. Therein this is said: The speaker of what is not, goes to hell, or he who, having done, says 'I did not'; Both of them, having passed away, become equal, base-actioned people in the other world. Many with ochre robes, of evil nature, unrestrained; Evil ones by evil deeds, they fall into hell. Better to eat a ball of iron, burning, like a flame of fire; Than that a wicked person should eat, the country's alms, unrestrained. This meaning too was spoken by the Blessed One, thus have I heard. The Eleventh. 12. Discourse on Views 49. This was said by the Blessed One, said by the Arahant, thus have I heard: "By two views, monks, afflicted, devas and humans, some sink down, some rush past; and the clear-sighted see. "And how, monks, do some sink down? Monks, devas and humans delight in becoming, are fond of becoming, rejoice in becoming; when the Dhamma for the cessation of becoming is taught to them, their minds do not leap up, do not become clear, do not settle, do not become resolved. Thus, monks, do some sink down. "And how, monks, do some rush past? Indeed, some, being disgusted with becoming,