1.1PTS 1.254“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṁsuvālukā sakkharakaṭhalā.“Native gold has coarse corruptions: sand, soil, and gravel.1.2Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā doṇiyaṁ ākiritvā dhovati sandhovati niddhovati.A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it.1.3Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā.When that’s been eliminated, there are medium corruptions in the native gold: fine grit and coarse sand.1.4Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati.The panner washes it again.1.5Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā.When that’s been eliminated, there are fine corruptions in the native gold: fine sand and black grime.1.6Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati.The panner washes it again.1.7Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti.When that’s been eliminated, only golden flecks remain.1.8Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ pakkhipitvā dhamati sandhamati niddhamati.A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it.1.9Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.Still the native gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.1.10Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati.But the goldsmith keeps on blowing, melting, and smelting it.1.11Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.The native gold becomes pliable, workable, and radiant, not brittle, and ready to be worked.1.12Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

2.1PTS 1.255Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

2.2Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

2.3Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and status. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

2.4Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti.When they’ve been given up and eliminated, only thoughts about the teaching are left.2.5So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.

2.6Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.2.7So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.2.8Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

3.1So 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; materializing and dematerializing; going unobstructed 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; controlling the body as far as the realm of divinity.’3.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They are capable of realizing these things, since each and every one is within range.

4.1So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ dibbe ca mānuse ca ye dūre santike cā’ti,If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’4.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They are capable of realizing these things, since each and every one is within range.

5.1So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—If they wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind.5.2sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,May I understand mind with greed as “mind with greed”,5.3vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ;and mind without greed as “mind without greed”;5.4sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,mind with hate as “mind with hate”,5.5vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ;and mind without hate as “mind without hate”;5.6samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,mind with delusion as “mind with delusion”,5.7vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ;and mind without delusion as “mind without delusion”;5.8saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ,constricted mind as “constricted mind”,5.9vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ;and scattered mind as “scattered mind”;5.10mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ,expansive mind as “expansive mind”,5.11amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ;and unexpansive mind as “unexpansive mind”;5.12sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ,mind that is not supreme as “mind that is not supreme”,5.13anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ;and mind that is supreme as “mind that is supreme”;5.14samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ,mind immersed in samādhi as “mind immersed in samādhi”,5.15asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ;and mind not immersed in samādhi as “mind not immersed in samādhi”;5.16vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ,freed mind as “freed mind”,5.17avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,and unfreed mind as “unfreed mind”.’5.18tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They are capable of realizing these things, since each and every one is within range.

6.1PTS 1.256So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’6.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They are capable of realizing these things, since each and every one is within range.

7.1So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’7.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.They are capable of realizing these things, since each and every one is within range.

8.1So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’8.2tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti.They are capable of realizing these things, since each and every one is within range.”

8.3Dasamaṁ.