English
**Segment 5:** `Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikānaṃ kilesānaṃ catunnaṃ vā khandhānaṃ etaṃ adhivacanaṃ. Uddhaccappadhānā kilesā uddhaccādikilesā, uddhaccaṃ vā ādiṃ katvā sabbakilese saṅgaṇhāti. Suvaṇṇavisuddhi viyāti yathā suvaṇṇavisuddhi alaṅkāravikativiniyogakkhamā, evaṃ ayampi hitakiriyāviniyogakkhamā.` * `Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikānaṃ kilesānaṃ catunnaṃ vā khandhānaṃ etaṃ adhivacanaṃ.` * Agitation is disturbance, * this is a designation * for defilements like * restlessness, * which are causes of * suffering and displeasure, * or for the four aggregates. * `Uddhaccappadhānā kilesā uddhaccādikilesā, uddhaccaṃ vā ādiṃ katvā sabbakilese saṅgaṇhāti.` * Defilements dominated by restlessness * are defilements like restlessness, * or taking restlessness as the beginning, * it includes all defilements. * `Suvaṇṇavisuddhi viyāti yathā suvaṇṇavisuddhi alaṅkāravikativiniyogakkhamā, evaṃ ayampi hitakiriyāviniyogakkhamā.` * "Like the purity of gold" means * just as the purity of gold * is fit for * the making and use of ornaments, * so too is this * fit for * beneficial actions. **Segment 6:** `Samaṃ , samantato vā pakārehi jānanaṃ sampajaññaṃ. Cetiyavandanādiatthaṃ abhikkamādīsu atthānatthapariggaṇhanaṃ sātthakasampajaññaṃ. Sati ca atthe sappāyāsappāyarūpādipariggaṇhanaṃ sappāyasampajaññaṃ. Gocaragāmābhikkamanādīsu kammaṭṭhānāvijahanaṃ gocarasampajaññaṃ. Abhikkamanādīnaṃ dh` * `Samaṃ , samantato vā pakārehi jānanaṃ sampajaññaṃ.` * Knowing equally, * or knowing in all ways, * is clear comprehension. * `Cetiyavandanādiatthaṃ abhikkamādīsu atthānatthapariggaṇhanaṃ sātthakasampajaññaṃ.` * Discerning what is beneficial * and unbeneficial * in going forth and so on, * for purposes like * worshipping a shrine, * is clear comprehension of purpose. * `Sati ca atthe sappāyāsappāyarūpādipariggaṇhanaṃ sappāyasampajaññaṃ.` * And discerning * suitable and unsuitable * forms and so on * in the object, * is clear comprehension of suitability. * `Gocaragāmābhikkamanādīsu kammaṭṭhānāvijahanaṃ gocarasampajaññaṃ.` * Not abandoning the meditation object * when going to the alms-round village * and so on, * is clear comprehension of domain. * `Abhikkamanādīnaṃ dh` * Of going forth and so on, * the... (text cut off) I will translate the last incomplete word as "the" and leave it as is, reflecting the original's incompleteness. Let's review the rhythm and segment structure. The Pāli is mostly prose, but with some shorter sentences. I will try to break down the English into similar short phrases where natural, especially for lists or explanations. Final check on instructions: - Only English translation: Yes. - No Pāli original: Yes. - Maintain original segment structure: Yes, I've broken it down by Pāli sentence/phrase. - Rhythm of folk chants (multi-line short sentences): I will apply this where it feels natural and reflects the Pāli's flow, especially for lists or explanatory clauses. - No other descriptive text: Yes. One more pass on the rhythm. For example, `Alobhena ca gahaṭṭhānaṃ khettavatthādīsu vivādābhāvato.` can be: `Through non-greed,` `householders have no disputes` `over fields and properties.` This seems to fit the "multi-line short sentences" idea better than one long sentence. I will apply this consistently. The last segment `Abhikkamanādīnaṃ dh` is clearly cut off. I will translate `Abhikkamanādīnaṃ` and then indicate the incompleteness. `dh` is likely the beginning of `dhāraṇaṃ` or similar, but since it's just `dh`, I'll leave it as is. `Of going forth and so on,` `the dh...` or `the...` is probably best. I'll go with `the...` to avoid speculation."Here it can be obtained, let it not decay," such reflection arises. Through non-greed, householders have no disputes over fields and properties. Through non-delusion, monastics have no disputes over views. Indeed, householders bound by attachment to sensual desire, dispute with householders. Monastics bound by attachment to views, dispute with monastics. 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. The state of non-neutrality, called aversion and compliance, arises from delusion. 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. "Divine abiding" refers to the four jhānas. "Noble abiding" is the attainment of fruition. 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. Because the seeing of suffering is the direct opposite of hatred, by its opposite, non-hatred, the seeing of suffering occurs. Description of the collection of paths of action. One should understand that one does not harm or destroy one's own happiness and so on, nor that of others. By way of the paths of action, through their being parts of the paths of action. Description of the pair: tranquility and so on. Agitation is disturbance, this is a designation for defilements like restlessness, which are causes of suffering and displeasure, or for the four aggregates. Defilements dominated by restlessness are defilements like restlessness, or taking restlessness as the beginning, it includes all defilements. "Like the purity of gold" means just as the purity of gold is fit for the making and use of ornaments, so too is this fit for beneficial actions. Knowing equally, or knowing in all ways, is clear comprehension. Discerning what is beneficial and unbeneficial in going forth and so on, for purposes like worshipping a shrine, is clear comprehension of purpose. And discerning suitable and unsuitable forms and so on in the object, is clear comprehension of suitability. Not abandoning the meditation object when going to the alms-round village and so on, is clear comprehension of domain. Of going forth and so on, the... Discrimination by way of origin and so on is undistracted comprehension. These two qualities are helpful to all devoted to the development of all meditation subjects, to all yogis, at all times, because they remove obstacles and increase development. As it is said: “Two qualities are of great help: mindfulness and comprehension.” (Dī. Ni. 3.352) Bound together like a yoke, is the meaning of “yuganaddha” (yoked together), meaning they proceed together, each serving as a sign for the other. Indeed, in the Sutta it is said: “Furthermore, friends, a bhikkhu develops calm and insight yoked together.” (A. Ni. 4.170; Paṭi. Ma. 2.1) The absence of sluggishness and agitation in all wholesome states is due to these two being conjoined. Therefore it is said: “for the purpose of yoking energy and concentration,” meaning for the purpose of their conjunction. Explanation of Yevāpanaka By absence of form: by absence of affliction. The meaning of “dhamma” is that which is found by its own nature. Pre-part of loving-kindness: the pre-part of loving-kindness that has reached absorption, meaning that preliminary loving-kindness is present in this mind. By way of abstinence: it does not fulfill by verbal activity, but by the practice of abstinence. Unerring factors: factors that are not mistaken. Decision and determination regarding an object, however it may be. For without determination, one does not engage in killing and so on, or giving and so on. But faith is a determination of confidence in what is inspiring; this is the distinction between them. The opposite action to the wavering of a child, who wanders here and there, undecided whether to do or not to do, is non-wavering. From the previous mind: from the bhavanga. It shows the mind-door javana as making the mind dissimilar by way of common attention. In those states: in mental and mental concomitant states. Even though they are not their objects, when they proceed together, due to their indifferent nature, it is called equanimity there. Because they are the condition for activity that is neither sluggish nor agitated, their function is to prevent excess or deficiency. Objects of bodily misconduct and so on: of living beings and so on. Non-crushing is the very opposite of crushing. Undivided, without distinction, by way of the function of each group. Here: in these Even when divided into second positions and so on, there is nothing new. This is the meaning. "The term is complete" means the term like jhāna is completed in terms of five factors. Indeed, five factors are the meaning of the jhāna term, and if one of them is missing, the jhāna term is incomplete. A group of terms or a part of a term, or that very term itself, what is unsaid is called omitted, therefore it is said "complete". Thinking that when the same thing is said repeatedly, there is no connection, like many men's voices, he said, "The discourse is disconnected." He said, "In an inverted order," thinking that when the same thing is said repeatedly, the teachings are not expounded in sequence. The group of five, with contact as the fifth, is stated as common to all consciousness-arisings and as a collection of the four aggregates and their conditions. However, since there is no function of a single group in the groups mentioned, desire and others are stated as "miscellaneous". And just as the jhāna factors of feelings and others are stated for the mentioned phenomena, so too the specific qualities like easy teachability and good friendship are not stated. Therefore, to include them, some phenomena are set apart, and those and that specific quality are referred to as "or whatever else".