Evaṃ me sutaṃ

1. Manasā ce pasannena, bhāsati vā karoti vā,
Tato naṃ sukhamanveti chāyāva anapāyinī

manasā (inst. s of mana) = with mind
ce = sace = if
pasanna = clear, happy, gladdened, good, virtuous;
tato = from that, thereupon;
naṃ = him
sukhamanveti = sukhaṃ + anveti
anveti = follows,
chāyāva = chāyā + iva = like a shadow
apāyinī (adj, f) = going away, falling away, separating (from);
anapāyinī = not going away, not departing;

Translation : If one speaks or acts with a clear (pure) mind, then happiness follows him like a never-departing shadow.

2. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro,
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro,
Sabbattha saṃvuto lajjī, rakkhitoti pavuccati.

kāya = body,
saṃvara = restraint,
sādhu = good, well;
vācā = speech,
manasā (inst. s of mana) = with / by mind,
sabbattha = everywhere,
saṃvuta (adj) = restrained,
lajjī = modest, conscientious;
rakkhitoti = rakkhito + iti
rakkhita (adj) = protected
pavuccati = is said, is called as.

Translation : Good is restraint with the body,
Restraint by speech is also good;
Good is restraint with the mind,
Restraint everywhere is good.
Conscientious, everywhere restrained,
One is said to be protected.”
(by Ven. Bhikkhu Bodhi)

3. … cakkhunā rūpaṃ passati … sotena saddaṃ suṇāti … ghānena gandhaṃ ghāyati … jivhāya rasaṃ sāyati … kāyena phoṭṭhabbaṃ phusati … manasā dhammaṃ vijānāti.

cakkhu = eye,
rūpa = form,
sota = ear,
sadda = sound,
ghāna = nose,
gandha = odour,
ghāyati = smells,
jivhā = tongue,
rasa = taste, flavour;
sāyati = tastes,
phoṭṭhabba = touch, contact, sense object of body, tactile object;
phusati = touches;
manasā = with mind,
dhamma = object of mind, mental object, mental phenomenon;
vijānāti = cognizes, perceives, understands;

Translation : One sees a form with eye(s) … hears the sound with ear(s) … smells the odour with nose … tastes the flavour with tongue … touches the tangible object with body … perceives / cognizes mental phenomenon with the mind.

Please Note the above combination of the six sense doors, their objects and the verbs associated with each of the faculty. This sequence frequently occurs in the suttas in various forms.

4. Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi.

mayhaṃ = to me / for me,
rahogata (adj) = gone in seclusion,
paṭisallīna = secluded, gone in solitude,
cetaso (gen. s of ceta) = of mind,
parivitakka = thought, reflection, consideration;
udapādi = arose

Translation : Here, Venerable Sir, such a thought of mind arose for me, (who was) secluded, gone in solitude –
The above is a literal translation of the Pali sentence which appears quite roundabout and confusing at times. Hence a simple translation with implied meaning is used most of the times. Thus, we can simply translate this sentence as:
Here, venerable sir, while (I was) alone in seclusion, such a thought / reflection arose in my mind –

5. … ariyasāvako paṭiccasamuppādaṃ sādhukaṃ manasi karoti.

ariyasāvaka = noble disciple,
paṭiccasamuppāda = dependent origination,
sādhukaṃ = thoroughly,
manasi (loc. s of mana) = in mind,
manasi karoti = bears in mind, fixes the mind intently, pays attention, takes to heart, ponders, thinks over, considers, etc.

Translation : The noble disciple thoroughly considers / attends closely to the dependent origination.

6. … bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi.

bhagavā (nom. s of bhagavantu) = the Buddha, the Blessed One
ratti = night,
paṭhama = first,
yāma = a certain period, a watch of a night,
anuloma = forward order,
manasākāsi = manasi + akāsi (PT third p, s of manasi karoti)
akāsi = PT of karoti

Translation : In the first watch of the night, the Blessed One thoroughly considered the dependent origination in forward order.

Please Note :
• ‘manasi karoti’ is translated in various ways and while translating one can use any of these meanings. It basically indicates taking something to heart, paying attention to it, thinking over it etc; as indicated by the locative form of mana – manasi, giving a sense of bringing something in the heart / mind for further reflection.
• ‘manasikaroti’ is sometimes used as one word. We come across various forms of this phrase in the Suttas. E.g. manasākāsi, manasikatvā, manasikātuṃ

7. Vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati…

vakkali = name of a monk
ābādhika = sick,
dukkhita = afflicted, ailing;
bāḷhagilāna = very sick, gravely ill;
bhagavato (gen. s of bhagavantu) = of the Buddha, of the Blessed One;
pāda = foot,
sirasā (inst. s of sira) = with / by head,
vandati = salutes, pays homage;
sirasā vandati = bows, pays respect by bowing one’s head

Translation : Venerable Sir, bhikkhu Vakkali is sick, afflicted, gravely ill; he bows / pays respect with his head at the Blessed One’s feet.

8. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti.

rājā (nom. s of rāja) = the king,
pasenadi = name of the king,
kosala = a kosalan, belonging to Kosala region
mallikā = name of the queen,
devī = queen,
upari = above,
pāsādavara = palace,
gata = gone
uparipāsādavaragata = gone above the palace i.e. on the terrace of the palace

Translation : At that time / On that occasion, Pasenadi, the king of Kosala had gone to the terrace of the palace, along with queen Mallika.

9. Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti.

raññā (inst. s of rāja) = by the king,
mahājanakāya = many people, great mass of people;
bandhāpita = bound, fettered i.e. put in bondage

Translation : At that time, a great mass of people had been put in bondage by Pasenadi, the king of Kosala.

10. Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti.

sudassana = name of a person,
māṇava = a young man, a brahmin youth;
rañño (gen. s of rāja) = of the king,
piṭṭhito = behind, at the back of;
ṭhita (adj) = standing

Translation : At that time the brahmin youth Sudassana was standing behind King Pasenadi of Kosala.

Please Note the cases of the noun rāja in the above three sentences. As ‘King Pasenadi’ is always described as ‘rājā pasenadi kosalo’ in Pali, all these three words take up the same case as per the context.

11. Caranti bālā dummedhā, amitteneva attanā;
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ

carati = behaves,
bāla = foolish person,
dummedha = lacking wisdom,
amitta = opposite of mitta = enemy,
amitteneva = like enemy,
attanā (inst. s of atta) = with oneself, (in the sense of behaving with oneself like an enemy would behave)
karonta (adj) = doing, performing;
pāpaka kamma = bad deed, evil action;
yaṃ = that which
kaṭuka = bitter,
kaṭukapphalaṃ = bitter fruit

Translation : “Foolish people devoid of wisdom
Behave like enemies towards themselves.
They go about doing evil deeds
Which yield only bitter fruit."
(by Ven. Bhikkhu Bodhi)

12. Attā hi attano nātho, ko hi nātho paro siyā,
Attanā hi sudantena, nāthaṃ labhati dullabhaṃ.

attā (nom. s of atta) = oneself,
hi = indeed, surely;
attano (gen. s of atta) = of oneself,
nātha = protector, protection;
ko = who,
para = other, someone else;
siyā = would be
attanā (inst. s of atta) = by oneself,
sudanta = well tamed, well controlled;
dullabha = rare, hard to get;

Translation : One truly is the protector of oneself; who else could the protector be?
With oneself fully controlled, one gains a mastery that is hard to gain.
(by Acharya Buddharakkhita)