Aṅguttara Nikāya: Book of Ones | Translation guide

The Aṅguttara Nikāya, the fourth division of the Sutta Piṭaka, consists of several thousand suttas arranged in eleven books (nipatas). The first nipata — the Book of the Ones — contains suttas concerning a single topic.

I have chosen the Aṅguttara Nikāya for my first attempt at translation as it's grammar is fairly straightforward and shows the same sentence pattern repeatedly. I publish it here as an aid to other students attempting the same thing.

You can find more of my sutta translation exercises here.

I must stress that I myself am just a student of Pali and make mistakes. For the sake of example, the translations are very literal and of course could be phrased differently.

For comparison see other translations. SuttaCentral Cittapariyādāna
AccesstoInsight Book of Ones
Michael Olds AN1.1-97 You may find the following dictionaries useful: Pali English Dictionary
 (See also PED lookup tool)
Digital Pāḷi Dictionary

(..) = implied from case/gender/person
[..] = my own addition to ease reading

Ekakanipāta - Book of Ones

Cittapariyādāna - Consuming the Mind

AN 1.1

evaṃ	me	sutaṃ
adv	ins	nom
		n
	sgl	sgl
	pn-1st
thus	by me	heard, learnt

Thus I (have) heard The past participle sutaṃ 'heard' (fr. suṇāti) creates a passive clause; the agent being the instrumental 'by me'. evaṃ is an adverb of manner 'in this way'. And so we get: '(it) was heard by me like this'. See also Wikipedia: Thus_have_I_heard

ekaṃ	samayaṃ	bhagavā	sāvatthiyaṃ	viharati	jetavane	anāthapiṇḍikassa	ārāme
acc	acc	nom	loc	pr.ind.3rd	loc	gen	loc
m	m	m	f		m	m	m
sgl	sgl	sgl	sgl	sgl	sgl	sgl	sgl
one	time, occasion	Blessed one	in sāvatthī	abides, sojourns	at jetavana	of anāthapiṇḍika	park

On one occasion, [while] in Sāvatthī, the Blessed one abided at Jetavana in Anāthapindika's park ekaṃ samayaṃ forms an adverbial accusative: 'at one time'. This is an example of what is called the historic present, the adverb casting the whole clause into past tense. The verb viharati has its subject bhagavā (fr.bhagavant) in nominative:; together with several locatives describing the circumstance.

tatra	kho	bhagavā	bhikkhū	āmantesi		bhikkhavo'ti
adv	prt	nom	acc	aor.3rd		voc
		m	m			m
		sgl	pl	sgl		pl
there	(emph)	Blessed one	monks	addressed		monks

there, the Blessed one addressed the monks, 'Monks!' iti clauses are usually in nom. but here it is vocative as 'the monks' are the ones being addressed

bhadante'ti		te	bhikkhū	bhagavato	paccassosuṃ
voc		nom	nom	dat	aor.3rd
m		m	m	m
sgl		pl	pl	sgl	pl
venerable		these; those (dem)	monks	Blessed one	(they) replied (to Dat.)

'Venerable Sir', those monks replied to the Blessed one paccassosuṃ (aor. fr. paṭissuṇāti) takes a dative as indirect object.

bhagavā	etad-avoca
nom		aor.3rd
m
sgl		sgl
Blessed one	this	(he) said

the blessed one, [then] said this

na-ahaṃ		bhikkhave	aññaṃ	eka-rūpaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one form		even	sees; regards

Monks, I don't see even one other form The initial 'not' negates the verb: 'I don't see'. In accusative, aññaṃ is a pronoun meaning 'another' & together with eka-rūpaṃ-pi we get 'even one other form' as the object.

yaṃ	evaṃ	purisassa	cittaṃ	pariyādāya	tiṭṭhati
acc	adv	gen	acc	absol	pr.ind.3rd
n		m	n
sgl		sgl	sgl		sgl
which	thus	a man's	mind	having occupied	stands; stays

which, having thus occupied a man's mind, (it) remains yaṃ is a relative pronoun that represents (& agrees with) the previous object. pariyādāya is an absolutive (fr. pariyādāti) 'having completely seized'. It's object 'a man's mind'.

yatha-y-idaṃ		bhikkhave	itthi-rūpaṃ
	nom	voc		nom
	n	m		n
	sgl	pl		sgl
such as this		monks	female form

such as this, O monks, a female form.

itthi-rūpaṃ		bhikkhave	purisassa	cittaṃ	pariyādāya	tiṭṭhati
	nom	voc	gen	acc	absol	pr.ind.3rd
	n	m	m	n
	sgl	pl	sgl	sgl		sgl
female-form		Monks	a man's	mind	having occupied	stands; stays

the female form, having occupied a man's mind, remains.

AN 1.2-5

na-ahaṃ		bhikkhave	aññaṃ	eka-saddaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one sound		even	sees; regards

Monks, I don't see even one other sound... AN 1.3 scent...
AN 1.4 taste...
AN 1.5 touch... etc.

AN 1.6

na-ahaṃ		bhikkhave	aññaṃ	eka-rūpaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one form		even	sees; regards

Monks, I don't see even one other form

yaṃ	evaṃ	itthiyā	cittaṃ	pariyādāya	tiṭṭhati
acc	adv	gen	acc	absol	pr.ind.3rd
n		f	n
sgl		sgl	sgl		sgl
which	thus	a woman's	mind	having occupied	stands; stays

which, having thus occupied a woman's mind, (it) remains

yatha-y-idaṃ		bhikkhave	purisa-rūpaṃ
	nom	voc		nom
	n	m		n
	sgl	pl		sgl
such as this		monks	male form

such as this, O monks, a male form.

purisa-rūpaṃ		bhikkhave	itthiyā	cittaṃ	pariyādāya	tiṭṭhati
	nom	voc	gen	acc	absol	pr.ind.3rd
	n	m	f	n
	sgl	pl	sgl	sgl		sgl
male-form		Monks	a woman's	mind	having occupied	stands; stays

the male form, having occupied a woman's mind, remains.

AN 1.7-10

AN 1.7 sound...
AN 1.8 scent...
AN 1.9 taste...
AN 1.10 touch... etc.

Nīvaraṇappahāna - Letting go of obstacles

AN 1.11

na-ahaṃ		bhikkhave	aññaṃ	eka-dhammaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one phenomena		even	sees; regards

Monks, I don't see even one other mental phenomena

yena	anuppanno	vā	kāmacchando	uppajjati
adv	nom	prt	nom	pr.ind.3rd
	m		m
	sgl		sgl	sgl
by which	un-arisen	or	alluring-desire	arises

due to which, unarisen alluring-desire arises The conjunctive vā connects this & the next clause.

uppanno	vā	kāmacchando	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	or	alluring-desire	growth		full development	leads (to Dat.)

or arisen alluring-desire (is) caused to grow & mature

yatha-y-idaṃ		bhikkhave	subha-nimittaṃ
	nom	voc		nom
	n	m		n
	sgl	pl		sgl
such as this		monks	marks of beauty

such as this, O monks, the features of beauty

subha-nimittaṃ	bhikkhave	ayoniso	manasi	karoto
nom	voc	adv	loc	gen
n	m		n	m
sgl	pl		sgl	sgl
marks of beauty	Monks	carelessly	in mind	acting;

Carelessly paying attention (to) the features of beauty, O monks, karoto is a present participle (karonta = doing)
See discussion of yoniso.

anuppanno	ca-eva		kāmacchando	uppajjati
nom	prt		nom	pr.ind.3rd
m			m
sgl			sgl	sgl
un-arisen	and, even		alluring-desire	arises

unarisen alluring-desire arises, and even

uppanno	ca	kāmacchando	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	and	alluring-desire	growth		full development	leads (to Dat.)

arisen alluring-desire (is) caused to grow & mature

AN 1.12

na-ahaṃ		bhikkhave	aññaṃ	eka-dhammaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one phenomena		even	sees; regards

Monks, I don't see even one other mental phenomena

yena	anuppanno	vā	byāpādo	uppajjati
adv	nom	prt	nom	pr.ind.3rd
	m		m
	sgl		sgl	sgl
by which	un-arisen	or	dislike	arises

due to which, unarisen dislike arises

uppanno	vā	byāpādo	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	or	dislike	growth		full development	leads (to Dat.)

or arisen dislike (is) caused to grow & mature

yatha-y-idaṃ		bhikkhave	paṭigha-nimittaṃ
	nom	voc		nom
	n	m		n
	sgl	pl		sgl
such as this		monks	aggravating features

such as this, O monks, aggravating features paṭigha lit. strike against, collide, repel. Fig. 'what pushes your buttons'

paṭigha-nimittaṃ	bhikkhave	ayoniso	manasi	karoto
nom	voc	adv	loc	gen
n	m		n	m
sgl	pl		sgl	sgl
aggravating features	Monks	carelessly	in mind	acting;

Carelessly paying attention (to) aggravating features, O monks,

anuppanno	ca-eva		byāpādo	uppajjati
nom			nom	pr.ind.3rd
m			m
sgl			sgl	sgl
un-arisen	and, even		dislike	arises

unarisen dislike arises, and even

uppanno	ca	byāpādo	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	and	dislike	growth		full development	leads (to Dat.)

arisen dislike (is) caused to grow & mature

AN 1.13-15

na-ahaṃ		bhikkhave	aññaṃ	eka-dhammaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one phenomena		even	sees; regards

Monks, I don't see even one other mental phenomena

yena	anuppanno	vā	thina-middhaṁ	uppajjati
adv	nom	prt	nom	pr.ind.3rd
	m		m
	sgl		sgl	sgl
by which	un-arisen	or	stiffness & rigidity	arises

due to which, unarisen stiffness & rigidity arises

uppanno	vā	thina-middhaṁ	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	or	stiffness & rigidity	growth		full development	leads (to Dat.)

or arisen stiffness & rigidity (is) caused to grow & mature

yatha-y-idaṃ		bhikkhave	arati	tandī	vijambhitā	bhattasammado	cetaso	ca	līnattaṃ
	nom	voc	nom	nom	nom	nom	nom		nom
	n	m	f	f	f	m	m		n
	sgl	pl	sgl	sgl	sgl	sgl	sgl		sgl
such as this		monks	apathy	laziness	yawning	intoxicated by food	mental	&	lethargy

such as this, O monks, apathy, laziness, yawning, intoxicated by food & mental lethargy

līna+cittassa	anuppanno	ca-eva		thina-middhaṁ	uppajjati
dat	nom			nom	pr.ind.3rd
n	m			m
sgl	sgl			sgl	sgl
(for) a lethargic mind	un-arisen	and, even		stiffness & rigidity	arises

for a lethargic mind, unarisen stiffness & rigidity arises, and even

uppanno	ca	thina-middhaṁ	bhiyyo-bhāvāya		vepullāya	saṃvattati
nom	prt	nom		dat	dat	pr.ind.3rd
m		m		m	n
sgl		sgl		sgl	sgl	sgl
arisen	and	stiffness & rigidity	growth		full development	leads (to Dat.)

arisen stiffness & rigidity (is) caused to grow & mature
And the series continues:

Monks, I don't see even one other mental phenomena
due to which unarisen		arises... as this...
	uddhacca-kukkuccaṁ		cetaso avūpasamo
	anxiety & regret		mental unease (disquiet)
	vicikicchā		ayonisomanasikāro
	uncertainty		improper attention

The grammar doesn't alter much from this format for several verses, So lets jump ahead...

Paṇihitaaccha - Alignment & Clarity

AN 1.41

seyyathā'pi	bhikkhave	sāli-sūkaṃ		vā	yavasūkaṃ	vā	micchāpaṇihitaṃ
adv	voc		nom	prt	nom	prt	nom
	n		n		n		n
	pl		sgl		sgl		sgl
just as	monks	speck of rice		or	barley spike	or	badly directed.

Just as, Monks, a misaligned rice speck or barley spike sālisūka I think is 'rice speck' though it could be 'rice & barley'. yavasūka is 'barley spike' - Wild barley has a brittle spike. micchāpaṇihitaṃ then is an adjective to this phrase. 'misaligned' here means 'pointing the wrong way'. Then I think the whole phrase must be in nt. nom. as it is the subject to the following verbs.

hatthena	vā	pādena	vā	akkantaṃ
ins	prt	ins	prt	nom
m		m		n
sgl		sgl		sgl
hand	or	foot	or	stood on

stood upon by hand or foot. akkantaṃ is a past participle forming an adjectival phrase 'the barley stood on by...'

hatthaṃ	vā	pādaṃ	vā	bhecchati	lohitaṃ	vā	uppādessati
acc	prt	acc	prt	fut.3rd	acc	prt	fut.3rd
m		m			m
sgl		sgl		sgl	sgl		sgl
hand	or	foot	or	will split	bloody	or	will make; give rise to

will pierce the hand or foot, or draw blood The 'hand or foot' is object to bhecchati (fr. bhindati) 'will penetrate'. This can be seen as the verb in a larger conditional type clause: 'if X, then Y'; 'if the barley is stood on... then he will bleed...' The next line states that this is unlikely.

netaṃ	ṭhānaṃ	vijjati
(phrase)
this possibility is not possible

This is not possible

taṃ	kissa	hetu		micchāpaṇihitattā	bhikkhave	sūkassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by bad direction	monks	of barley.

What reason (is) this? (due to) the misalignment of the grain, Monks. micchāpaṇihita-ttā is possibly an abstract: 'directed'→'direction'

evamevaṃ	kho	bhikkhave
adv	prt	voc
		m
		pl
so too	(emph)	monks

So too, Monks,

so	vata	bhikkhu	micchāpaṇihitena	cittena
nom	prt	nom	ins	ins
m		m	n	n
sgl		sgl	sgl	sgl
that (dem)	(emph)	a monk	badly directed.	mind

that monk with a misaligned mind

avijjaṃ	bhecchati	vijjaṃ	uppādessati	nibbānaṃ	sacchikarissati
acc	fut.3rd	acc	fut.3rd	acc	fut.3rd
f		f		n
sgl	sgl	sgl	sgl	sgl	sgl
ignorance	will split	wisdom	will give rise to	nibbāna	will know for oneself.

will pierce ignorance, cause wisdom to arise, know nibbāna for oneself

netaṃ	ṭhānaṃ	vijjati
(phrase)
this possibility is not possible

This is not possible

taṃ	kissa	hetu		micchāpaṇihitattā	bhikkhave	cittassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by bad direction	O monks	of mind.

What reason (is) this? (due to) the misalignment of the mind, Monks.

AN 1.42

seyyathā'pi	bhikkhave	sāli-sūkaṃ		vā	yavasūkaṃ	vā	sammāpaṇihitaṃ
adv	voc		nom	prt	nom	prt	nom
	n		n		n		n
	pl		sgl		sgl		sgl
just as	monks	speck of rice		or	barley spike	or	well directed.

Just as, Monks, a well aligned rice speck or barley spike

hatthena	vā	pādena	vā	akkantaṃ
ins	prt	ins	prt	nom
m		m		n
sgl		sgl		sgl
hand	or	foot	or	stood on

stood upon by hand or foot.

hatthaṃ	vā	pādaṃ	vā	bhecchati	lohitaṃ	vā	uppādessati
acc	prt	acc	prt	fut.3rd	acc	prt	fut.3rd
m		m			m
sgl		sgl		sgl	sgl		sgl
hand	or	foot	or	will split	bloody	or	will make; give rise to

will pierce the hand or foot, or draw blood

ṭhānametaṃ	vijjati
(phrase)
this possibility is possible

This is possible

taṃ	kissa	hetu		sammāpaṇihitattā	bhikkhave	sūkassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by good direction	monks	of barley.

What reason (is) this? (due to) the correct alignment of the grain, Monks.

evamevaṃ	kho	bhikkhave
adv	prt	voc
		m
		pl
so too	(emph)	monks

So too, Monks,

so	vata	bhikkhu	sammāpaṇihitena	cittena
nom	prt	nom	ins	ins
m		m	n	n
sgl		sgl	sgl	sgl
that (dem)	(emph)	a monk	well directed.	mind

that monk with a correctly aligned mind

avijjaṃ	bhecchati	vijjaṃ	uppādessati	nibbānaṃ	sacchikarissati
acc	fut.3rd	acc	fut.3rd	acc	fut.3rd
f		f		n
sgl	sgl	sgl	sgl	sgl	sgl
ignorance	will split	wisdom	will give rise to	nibbāna	will know for oneself.

will pierce ignorance, cause wisdom to arise, know nibbāna for oneself

ṭhānametaṃ	vijjati
(phrase)
this possibility is possible

This is possible

taṃ	kissa	hetu		sammāpaṇihitattā	bhikkhave	cittassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by bad direction	O monks	of mind.

What reason (is) this? (due to) the correct alignment of the mind, Monks.

AN 1.43

idha-ahaṃ		bhikkhave	ekaccaṃ	puggalaṃ	paduṭṭhacittaṃ
	nom	voc	acc	acc	acc
		m	m	m	m
	sgl	pl	sgl	sgl	sgl
here; now	I	monks	a certain.	person	corrupt-minded.

evaṃ	cetasā	ceto	paricca
	ins	acc	absol
	n	n
	sgl	sgl
in this way	with mind	a mind	going around

Complicated, but the accusatives are objects to the absolutive. cetasā ceto paricca is an idiom: 'having encompassed (another’s) mind with (one’s own) mind'.
The subject 'I' belongs to the verb on the next line. I, having thus encompassed with [my] mind the mind [of] a certain corrupt-minded person

pajānāmi	imamhi	ce	ayaṃ	samaye	puggalo	kālaṃ	kareyya
pr.ind.1st	loc	prt	nom	loc	nom	acc	pr.opt.3rd
	m		m	m	m	m
sgl	sgl		sgl	sgl	sgl	sgl	sgl
knows clearly.	on this	if;	this	occasion	person.	time.	does;

clearly know, if, on this occasion, this person, should die

yathābhataṃ	nikkhitto	evaṃ	niraye
adv	nom	adv	loc
	m		m
	sgl		sgl
as if carried	laid down	in this way	misfortune

(he is) put down, as if carried in this way (to) misfortune kālaṃ-karoti 'time-done' is to pass away. In the second line, nikkhitto is a past participle with an omitted copula connecting the nominatives: 'this person is cast down'.

taṃ	kissa	hetu		cittaṃ	hissa	bhikkhave	paduṭṭhaṃ
nom	adv	nom		nom	gen/dat	voc	nom
m		m		n	n	m	n
sgl		sgl		sgl	sgl	pl	sgl
this	what?	reason		mind	truly of him	monks	corrupted.

What reason (is) this? Truly his mind (is) corrupted, Monks hissa = hi+assa (fr. pron ima) 'of/for him'

ceto-padosa-hetu			pana	bhikkhave	evam-idha-ekacce			sattā
		nom	prt	voc			nom	nom
		m		m			m	m
		sgl		pl			pl	pl
mind	hostile	reason.	more over.	monks	so	here	certain	beings

Moreover, Monks, because of a hostile mind, certain beings here,

kāyassa	bhedā	paraṃ	maraṇā
gen	ins	adv	ins
m	m		n
sgl	sgl		sgl
of the body.	break-up	after	death.

with the body's breakup after death,

apāyaṃ	duggatiṃ	vinipātaṃ	nirayaṃ	upapajjanti
acc	acc	acc	acc	pr.ind.3rd
m	f	m	m
sgl	sgl	sgl	sgl	pl
loss	bad destination	bad falling.	to misfortune	goes towards (acc)

(they) go towards detriment, a bad destination, a bad fall, misfortune

AN 1.44

idha-ahaṃ		bhikkhave	ekaccaṃ	puggalaṃ	pasannacittaṃ
	nom	voc	acc	acc	acc
		m	m	m	m
	sgl	pl	sgl	sgl	sgl
here; now	I	monks	a certain.	person	settled mind

evaṃ	cetasā	ceto	paricca
	ins	acc	absol
	n	n
	sgl	sgl
in this way	with mind	a mind	going around

I, having thus encompassed with [my] mind the mind [of] a certain clear-minded person

pajānāmi	imamhi	ce	ayaṃ	samaye	puggalo	kālaṃ	kareyya
pr.ind.1st	loc	prt	nom	loc	nom	acc	pr.opt.3rd
	m		m	m	m	m
sgl	sgl		sgl	sgl	sgl	sgl	sgl
knows clearly.	on this	if;	this	occasion	person.	time.	does;

clearly know, if, on this occasion, this person, should die

yathābhataṃ	nikkhitto	evaṃ	sagge
adv	nom	adv	loc
	m		m
	sgl		sgl
as if carried	laid down	in this way	heaven

(he is) put down, as if carried in this way (to) heaven sagga (fr. Skt. svarga) = abode of light, the celestial abode of the devas.

taṃ	kissa	hetu		cittaṃ	hissa	bhikkhave	pasannaṃ
nom	adv	nom		nom	gen/dat	voc	nom
m		m		n	n	m	n
sgl		sgl		sgl	sgl	pl	sgl
this	what?	reason		mind	truly of him	monks	settled; cleared

What reason (is) this? Truly his mind (is) settled, Monks hissa = hi+assa (fr. pron ima) 'of/for him'

ceto-pasāda-hetu			pana	bhikkhave	evam-idha-ekacce			sattā
		nom	prt	voc			nom	nom
		m		m			m	m
		sgl		pl			pl	pl
mind	settling	reason.	more over.	monks	so	here	certain	beings

Moreover, Monks, because of clarity of mind, certain beings here,

kāyassa	bhedā	paraṃ	maraṇā
gen	ins	adv	ins
m	m		n
sgl	sgl		sgl
of the body.	break-up	after	death.

with the body's breakup after death,

sugatiṃ	saggaṃ	lokaṃ	upapajjanti
acc	acc	acc	pr.ind.3rd
f	m	m
sgl	sgl	sgl	pl
good destination	heavenly	world	goes towards (acc)

(they) go towards a good destination, a heavenly world

AN 1.45

seyyathā'pi	bhikkhave	udaka-rahado		āvilo	luḷito	kalalībhūto
adv	voc		nom	nom	nom	nom
	m		m	m	m	m
	pl		sgl	sgl	sgl	sgl
just as	monks	water	pool	cloudy	stirred up	become muddy

Just as, Monks, a cloudy, stirred up, muddy pool of water,

tattha	cakkhumā	puriso	tīre	ṭhito
adv	nom	nom	loc	nom
	m	m	n	m
	sgl	sgl	sgl	sgl
there	possessing good eyes	a man	on the bank.	stood

[and] there, a man with goods eyesight (is) stood on the bank

na	passeyya	sippi-sambukam'pi			sakkhara-kaṭhalaṃ'pi
	pr.opt.3rd		acc			acc
			m			m
	sgl		sgl			sgl
not	would see.	cockles & shells		and	pebbles & gravel		and

(he) would not see the cockles & shells and pebbles & gravel

macchagumbaṃ'pi		carantaṃ'pi		tiṭṭhantaṃ'pi
acc		acc		acc
m		m		m
sgl		sgl		sgl
school of fish	&	wandering	&	stationary

and the schools of fish wandering & stationary

taṃ	kissa	hetu		āvilattā	bhikkhave	udakassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by stirring up	monks	of the water

What reason (is) this? (due to) the disturbance of the water, Monks.

evamevaṃ	kho	bhikkhave
adv	prt	voc
		m
		pl
so too	(emph)	monks

So too, Monks,

so	vata	bhikkhu	āvilena	cittena
nom	prt	nom	ins	ins
m		m	n	n
sgl		sgl	sgl	sgl
that (dem)	(emph)	a monk	cloudy	mind

that monk with a cloudy mind

atta-atthaṃ		vā	ñassati	paratthaṃ	vā	ñassati	ubhayatthaṃ	vā	ñassati
	acc	prt	pr.ind.3rd	acc	prt	pr.ind.3rd	acc	prt	pr.ind.3rd
	m			m			m
	sgl		sgl	sgl		sgl	sgl		sgl
self-profit		or	knows	another's profit	or	knows	profit of both	or	knows

knows [what] profits himself, profits others, or profits both

uttariṃ	vā	manussa-dhammā		alamariya-ñāṇadassana-visesaṃ			sacchikarissati
acc	prt		abl			acc	fut.3rd
m			m			m
sgl			sgl			sgl	sgl
more (than abl)	or	human	nature	truly noble	wisdom & insight	distinction	experienced for oneself

or experience for oneself the super-human attainment of wisdom & insight proper for a noble one uttariṃ manussa-dhammā lit. 'superior to the nature of human',
alamariya + ñāṇadassanavisesa is a kammadhāraya (appositional) compound, made up from:
alaṃ + ariya 'proper for a noble'
ñāṇa + dassana + visesa 'distinction in knowledge and vision '

netaṃ	ṭhānaṃ	vijjati
(phrase)
this possibility is not possible

This is not possible

taṃ	kissa	hetu		āvilattā	bhikkhave	cittassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by shaking up	O monks	of mind.

What reason (is) this? (due to) disturbance of the mind, Monks.

AN 1.46

seyyathā'pi	bhikkhave	udaka-rahado		accho	vippasanno	anāvilo
adv	voc		nom	nom	nom	nom
	m		m	m	m	m
	pl		sgl	sgl	sgl	sgl
just as	monks	water	pool	clear	settled	undisturbed

Just as, Monks, a clear, settled, undisturbed pool of water,

tattha	cakkhumā	puriso	tīre	ṭhito
adv	nom	nom	loc	nom
	m	m	n	m
	sgl	sgl	sgl	sgl
there	possessing good eyes	a man	on the bank.	stood

[and] there, a man with goods eyesight (is) stood on the bank

passeyya	sippi-sambukam'pi			sakkhara-kaṭhalaṃ'pi
pr.opt.3rd		acc			acc
		m			m
sgl		sgl			sgl
would see.	cockles & shells		and	pebbles & gravel		and

(he) would see the cockles & shells and pebbles & gravel

macchagumbaṃ'pi		carantaṃ'pi		tiṭṭhantaṃ'pi
acc		acc		acc
m		m		m
sgl		sgl		sgl
school of fish	&	wandering	&	stationary

and the schools of fish wandering & stationary

taṃ	kissa	hetu		anāvilattā	bhikkhave	udakassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		undisturbed	monks	of the water

What reason (is) this? (due to) the non-disturbance of the water, Monks.

evamevaṃ	kho	bhikkhave
adv	prt	voc
		m
		pl
so too	(emph)	monks

So too, Monks,

so	vata	bhikkhu	anāvilena	cittena
nom	prt	nom	ins	ins
m		m	n	n
sgl		sgl	sgl	sgl
that (dem)	(emph)	a monk	undisturbed	mind

that monk with an undisturbed mind

atta-atthaṃ		vā	ñassati	paratthaṃ	vā	ñassati	ubhayatthaṃ	vā	ñassati
	acc	prt	pr.ind.3rd	acc	prt	pr.ind.3rd	acc	prt	pr.ind.3rd
	m			m			m
	sgl		sgl	sgl		sgl	sgl		sgl
self-profit		or	knows	another's profit	or	knows	profit of both	or	knows

knows [what] profits himself, profits others, or profits both

uttariṃ	vā	manussa-dhammā		alamariya-ñāṇadassana-visesaṃ			sacchikarissati
acc	prt		abl			acc	fut.3rd
m			m			m
sgl			sgl			sgl	sgl
more (than abl)	or	human	nature	truly noble	wisdom & insight	distinction	experienced for oneself

or experience for oneself the super-human attainment of wisdom & insight proper for a noble one

ṭhānametaṃ	vijjati
(phrase)
this possibility is possible

This is possible

taṃ	kissa	hetu		anāvilattā	bhikkhave	cittassa
nom	adv	nom		ins	voc	gen
n		n		n	m	m
sgl		sgl		sgl	pl	sgl
this (dem)	what?	reason.		by undisturbed	O monks	of mind.

What reason (is) this? (due to) non-disturbance of the mind, Monks.

AN 1.47

seyyathāpi	bhikkhave	yāni	kānici	rukkha	jātānaṃ
adv	voc	nom	nom		gen
	m	n	n		n
	pl	pl	pl		pl
just as	monks	that which	any, all	tree	variety

Just as, Monks, whatever of all tree varieties

phandano	tesaṃ	aggaṃ-akkhāyati
nom	gen		pr.ind.3rd
m	m
sgl	pl		sgl
the phandana	of them	foremost	is declared; is called

of them the phandana is said to be the foremost, yāni-tesaṃ form a ya-ta correlative clause. There doesn't seem to be any agreement on what is a phandano tree.

yadidaṃ	mudutāya	ca-eva		kammaññatāya	ca
	dat		prt	dat	prt
	n			f
	sgl			sgl
which  this	for softness; plasticity.	and	indeed	adaptability; workability	and

that is, for plasticity and adaptability

evamevaṃ	kho	ahaṃ	bhikkhave	n'āññaṃ	eka-dhammaṃ-pi			samanupassāmi
adv	prt	nom	voc	acc		acc	prt	pr.ind.1st
			m	n		m
		sgl	pl	sgl		sgl		sgl
so too	(emph)	I	monks	not-another	one	phenomena	even	sees; regards.

So too Monks, I don't see even one other mental phenomena

yaṃ	evaṃ	bhāvitaṃ	bahulīkataṃ	mudu	ca	hoti	kammaññaṃ	ca	yathayidaṃ	cittaṃ
		nom	nom	nom		pr.ind.3rd	nom		adv	nom
		n	n	n			n			n
		sgl	sgl	sgl		sgl	sgl			sgl
which	like this	developed.	practised frequently.	pliable	&	is	workable	&	such as	mind

which developed & exercised in this way, is pliable & workable such as this mind

cittaṃ	bhikkhave	bhāvitaṃ	bahulīkataṃ	mudu	ca	hoti	kammaññaṃ	ca	hoti
nom	voc	nom	nom	nom	prt	pr.ind.3rd	nom	prt	pr.ind.3rd
n	m	n	n	n			n
sgl	pl	sgl	sgl	sgl		sgl	sgl		sgl
mind	monks	developed.	practised frequently.	pliable	&	is	workable	&	is

The mind, Monks, developed & exercised is pliable and workable

AN 1.48

na-ahaṃ		bhikkhave	aññaṃ	eka-dhammaṃ-pi			samanupassāmi
	nom	voc	acc		acc	prt	pr.ind.1st
		m	n		n
	sgl	pl	sgl		sgl		sgl
not	I	O monks	other	one phenomena		even	sees; regards

Monks, I don't see even one other mental phenomena

yaṃ	evaṃ	lahu-parivattaṃ		yatha-y-idaṃ		cittaṃ
acc	adv		acc		nom	nom
n			n		n	n
sgl			sgl		sgl	sgl
which	thus	fast turning		such as this		mind

which (is) fast turning such as the mind

yāvañcidaṃ	bhikkhave	upamā-api		na	sukarā	yāva	lahu-parivattaṃ	cittaṃ
nom	voc	nom	prt	prt	nom	adv	nom	nom
n	m	f			f		n	n
sgl	pl	sgl			sgl		sgl	sgl
and as far as this	Monks	simile; example	even; yet	not	easy to make	as far as	fast turning	the mind

and in this regard, Monks, however, no easy to make example as far as the fast-turning mind yāvañcidaṃ = yāva-m-ca-idaṃ 'and as far as this'.

AN 1.49

pabhassaraṃ-idaṃ		bhikkhave	cittaṃ
nom	nom	voc	nom
n	n	m	n
sgl	sgl	pl	sgl
radiant; transparent	this (dem)	Monks	mind

Luminous, Monks, (is) this mind

taṃ-ca		kho	āgantukehi	upakkilesehi	upakkiliṭṭhaṃ
nom	prt	prt	ins	ins	nom
n			m	m	n
sgl			pl	pl	sgl
it/this (dem)	but, yet	indeed (emph).	arriving (visiting)	impurity; corruption	stained, contaminated (by Inst.)

yet indeed, it (is) contaminated by visiting impurities āgantuka fr. agent noun āgantar 'arriver, visitor'
upakkilesa (fr. upakilissati 'is dirty'). Likewise, upakkiliṭṭhaṃ is a past participle from the same root.

AN 1.50

pabhassaraṃ-idaṃ		bhikkhave	cittaṃ
nom	nom	voc	nom
n	n	m	n
sgl	sgl	pl	sgl
radiant; transparent	this (dem)	Monks	mind

Luminous, Monks, (is) this mind

taṃ-ca		kho	āgantukehi	upakkilesehi	vippamuttaṃ
nom	prt	prt	abl	abl	nom
n			m	m	n
sgl			pl	pl	sgl
it/this (dem)	but, yet	indeed (emph).	arriving (visiting)	impurity; corruption	freed, released (from Abl.)

yet indeed, it (is) released from visiting impurities vippamutta past participle of vi-pamuccati 'is freed'

AN 1.51

pabhassaraṃ-idaṃ		bhikkhave	cittaṃ
nom	nom	voc	nom
n	n	m	n
sgl	sgl	pl	sgl
radiant; transparent	this (dem)	Monks	mind

Luminous, Monks, (is) this mind

taṃ-ca		kho	āgantukehi	upakkilesehi	upakkiliṭṭhaṃ
nom	prt	prt	ins	ins	nom
n			m	m	n
sgl			pl	pl	sgl
it/this (dem)	but, yet	indeed (emph).	arriving (visiting)	impurity; corruption	stained, contaminated (by Inst.)

yet indeed, it (is) contaminated by visiting impurities

taṃ	assutavā	puthujjano	yathābhūtaṃ	na-p-pajānāti
nom	nom	nom	acc	prt	pr.ind.3rd
n	m	m	n
sgl	sgl	sgl	sgl		sgl
this (dem)	untrained	ordinary man	in reality	not	knows clearly.

This, the untrained, ordinary man, knows not the reality yathā-bhūtaṃ lit. 'like-become'; (adj) 'in reality'

tasmā	assutavato	puthujjanassa	cittabhāvanā	natthi'ti		vadāmi
adv	dat	dat	nom	pr.ind.3rd		pr.ind.1st
	m	m	f
	sgl	sgl	sgl	sgl		sgl
that is why	for untrained	ordinary man	development of the mind	there is not		I say

that is why I say 'for the untrained, ordinary man, there is no development of the mind'