English
one does not obtain a full sufficiency of coarse or fine food; one obtains… (etc.)… a full sufficiency— these are the eight bases for the arousal of energy, accompanied by appropriate reflections, or reflections rooted in them. “Ṭhānaṃ” is standing firm, approaching an object that has been done for a long time, or not letting go of the object. “Sāraṇaṃ” is not forgetting, not letting the object float away like a gourd on water, but establishing it firmly like a stone. “Apilāpe karoti” means to make it not float away. “Apilāpeti” means to make it not float away. “Gatiyoti” means accomplishments, from their arising and from their fruit. a. Another method is undertaken for seeing taste, etc. The function which is the opposite of confusion is non-confusion, not merely the absence of confusion. The body, etc., which are the objects of mindfulness, are the foundations of mindfulness of body, etc., or mindfulness itself is the proximate cause for the subsequent ones. Of distraction, of agitation. "Makes known" means makes known in various ways. "Becomes one light" is said with reference to the light of the defilements of insight. Or "mind" is that by which one thinks, one knows, and having done so, "mind" is spoken of as a cause in "dependent on mind and phenomena" (MN 1.204, 400; 3.421, 425). For all mind is the cause of its immediately subsequent consciousness. "Knows" means knows by way of delimited apprehension, not by way of recognizing or penetrating, like perception and wisdom. When it is said "associated with joy and gladness," that by association with which one is glad is called gladness, and thus joy also becomes gladness, therefore it should be construed as "associated with pleasant feeling" even without a physical object. And thus gladness without joy is also included, or the meaning should be understood as gladness characterized by joy, both with joy and without joy. "Dominant over the continuity of existence" means being dominant over the continuity called existence. For the life faculty, by way of being the cause for the arising of immediately subsequent things to be sustained, while sustaining itself in its existing moment, existence becomes long-lasting, endowed with specific qualities by specific actions until death, or without specific qualities until final Nibbāna, it proceeds uninterruptedly, endowed with the specific quality of being alive. To speak of the common characteristics, etc., of the material and immaterial life faculties, it is said "of phenomena inseparable from oneself." Only at the moment of existence of those to be sustained. For if there is nothing to sustain, like a lotus, what would water sustain? "Of that, of that" means of sustaining, etc. "By means of accomplishment" means by accomplishment. And that accomplishment is due to being a condition for the specific state of being alive. The description of the aggregate of faculties is concluded. Description of the aggregate of path factors "Right" means leading without perversion by what nature. Its praiseworthiness should be seen in the same way. Description of the Heap of Powers By faithlessness: due to the cause of faithlessness. By way of both terms: meaning the term 'faith' and the term 'power', and so on, by way of such pairs of terms. Its own internal origin, meaning its origin from birth and so on, thus, internally originated. When something is said by a teacher, the respectful acceptance is 'patissava' (compliance); with compliance is 'sappatissava' (with compliance), meaning any respect that is compliance or similar to it. And modesty, arising from reflecting on the greatness of birth and so on, operates there out of respect, thus it is called "characterized by compliance." One who fears fault and sees it as fearful is 'vajjabhīrukabhayadassāvī' (one who sees danger in fearing fault). Such is 'ottappa' (moral dread). Modesty sees evil deeds like excrement; moral dread sees them like heat. Inheritance: the nine supramundane qualities and so on. The internal origin and so on of modesty and moral dread are stated as evident in various places, but they are never separated from each other. For shame is not fearless, nor is the fear of evil shameless. Description of the Heap of Roots Non-greed is non-covetousness, non-craving. 'Anallīnabhāvo' (unattached state) means that its nature or intention is unattached; thus it accords with the simile. An agreeable friend is an obedient one. The flavor of discipline: the flavor of training. 'Adoso dussīlyamalassa' (non-hatred of the defilement of immorality): this is said with reference to immorality being rooted in hatred and dependent on hatred. By non-cultivation: the non-occurrence of cultivation, which is accomplished by wisdom, as stated: "cultivation by not transgressing the qualities that have arisen there, cultivation by the singleness of taste of the faculties, cultivation by carrying the energy conducive to it, cultivation by practice"; or unwholesome non-cultivation, which is its opposite. Taking good qualities in one who has none, or taking them excessively. Taking a good quality that exists and destroying it, or taking it insufficiently. Taking the four perversions is taking things wrongly. In its true nature: "this is the extent of its good quality, this is the extent of its fault," in the nature of good and bad qualities, "it is subject to decay, it decays, that which..." thinking: The user wants a Pāli to English translation. I need to translate the provided Pāli text into English. I must maintain the original segment structure. I must reflect the rhythm of folk chants, meaning multi-line short sentences if the original is structured that way. I should output *only* the English translation, no other descriptive text. Let's break down the text into segments and translate them, keeping the rhythm in mind. **Segment 1:** `utettha labbhā mā jīrī’’ti evamādipaccavekkhaṇasambhavato. Alobhena ca gahaṭṭhānaṃ khettavatthādīsu vivādābhāvato. Amohena pabbajitānaṃ diṭṭhigatavivādābhāvato. Kāmarāgābhinivesavinibandhā hi gahaṭṭhā gahaṭṭhehi vivadanti, diṭṭhirāgābhinivesavinibandhā samaṇā samaṇehīti. Rāgavasena mittasanthavo dosavasena virodho ca tabbisesena upagamāpagamā, ārammaṇe vā rūpādimhi anurodhavirodhā. Amajjhattabhāvassa paṭighānunayasaṅkhātassa mohena pavatti. Sukhavipariṇāme dukkhasamāyoge ca paṭighapavattiyaṃ vedanāpariggaho na sijjhatīti adosānubhāvena vedanāsatipaṭṭhānaṃ sijjhati. Dibbavihārassāti catunnaṃ jhānānaṃ. Ariyavihāro phalasamāpatti. Mohena avicārento udāsīnapakkhesupi sattasaṅkhāresu sabbesu abhisaṅgaṃ karotīti amūḷhassa tadabhāvo veditabbo. Dukkhadassanassa āsannapaṭipakkhattā dosassa tappaṭipakkhena adosena dukkhadassanaṃ hoti.` * `utettha labbhā mā jīrī’’ti evamādipaccavekkhaṇasambhavato.` * "Here it can be obtained, let it not decay" * such reflection arises. * `Alobhena ca gahaṭṭhānaṃ khettavatthādīsu vivādābhāvato.` * Through non-greed, * householders have no disputes * over fields and properties. * `Amohena pabbajitānaṃ diṭṭhigatavivādābhāvato.` * Through non-delusion, * monastics have no disputes * over views. * `Kāmarāgābhinivesavinibandhā hi gahaṭṭhā gahaṭṭhehi vivadanti, diṭṭhirāgābhinivesavinibandhā samaṇā samaṇehīti.` * Indeed, householders * bound by attachment * to sensual desire, * dispute with householders. * Monastics bound by attachment * to views, * dispute with monastics. * `Rāgavasena mittasanthavo dosavasena virodho ca tabbisesena upagamāpagamā, ārammaṇe vā rūpādimhi anurodhavirodhā.` * Friendship by way of lust, * and enmity by way of hatred, * and by their specific nature, * approaching and departing, * or in objects like forms, * agreement and disagreement. * `Amajjhattabhāvassa paṭighānunayasaṅkhātassa mohena pavatti.` * The state of non-neutrality, * called aversion and compliance, * arises from delusion. * `Sukhavipariṇāme dukkhasamāyoge ca paṭighapavattiyaṃ vedanāpariggaho na sijjhatīti adosānubhāvena vedanāsatipaṭṭhānaṃ sijjhati.` * When pleasure changes, * and pain arises, * with the arising of aversion, * the full understanding of feeling * is not accomplished. * Thus, by the power of non-hatred, * mindfulness of feeling * is accomplished. * `Dibbavihārassāti catunnaṃ jhānānaṃ.` * "Divine abiding" * refers to the four jhānas. * `Ariyavihāro phalasamāpatti.` * "Noble abiding" * is the attainment of fruition. * `Mohena avicārento udāsīnapakkhesupi sattasaṅkhāresu sabbesu abhisaṅgaṃ karotīti amūḷhassa tadabhāvo veditabbo.` * One who, deluded, * does not investigate, * makes attachments * to all conditioned things, * even to neutral parties. * Thus, for the undeluded, * its absence should be known. * `Dukkhadassanassa āsannapaṭipakkhattā dosassa tappaṭipakkhena adosena dukkhadassanaṃ hoti.` * Because the seeing of suffering * is the direct opposite of hatred, * by its opposite, non-hatred, * the seeing of suffering occurs. **Segment 2:** `Kammapatharāsivaṇṇanā` * `Kammapatharāsivaṇṇanā` * Description of the collection of paths of action. **Segment 3:** `Sukhādīni attano na byāpādeti na vināseti parassa cāti daṭṭhabbaṃ. Kammapathatātaṃsabhāgatāhi kammapathavasena.` * `Sukhādīni attano na byāpādeti na vināseti parassa cāti daṭṭhabbaṃ.` * One should understand that * one does not harm or destroy * one's own happiness and so on, * nor that of others. * `Kammapathatātaṃsabhāgatāhi kammapathavasena.` * By way of the paths of action, * through their being * parts of the paths of action. **Segment 4:** `Passaddhādiyugalavaṇṇanā` * `Passaddhādiyugalavaṇṇanā` * Description of the pair: tranquility and so on.