Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.   Точно также, не может быть такого, чтобы монах с взбаламученным умом мог бы знать собственное благо, благо других, благо обоих, или же реализовать сверхчеловеческую исключительность в знании и видении, что достойна Благородных.  
In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
Точно также, может быть так, что монах с прозрачным умом мог бы знать собственное благо, благо других, благо обоих, или же реализовать сверхчеловеческую исключительность в знании и видении, что достойна Благородных.  
In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible.  

“Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattati.   “One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom.  
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”  

Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti;   The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.  

“nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:   “Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.  
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’  

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati;   There is a way of developing immersion further that leads to gaining knowledge and vision.  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati?  
And what is the way of developing immersion further that leads to gaining knowledge and vision?  
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.  
This is the way of developing immersion further that leads to gaining knowledge and vision.  

Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.   And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.  
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.  
And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.  

attanā vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti.    

attanā na vimuttiñāṇadassanasampanno hoti, paraṁ vimuttiñāṇadassanasampadāya samādapeti.    

attanā na vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti.    

attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti.    

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.   Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  
In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.  
In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” 

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti.   They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.  

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṁ pañhaṁ byākattā hoti.   They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom.  

appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī;   talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  
appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;  
talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā—  Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;   talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.   Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’  
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.  
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti;  
The disciples of such a teacher cover up their teacher’s knowledge and vision,  
evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati.  
and the teacher expects them to do so.  
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti.  
I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’  
Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti.  
My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”  

Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.   It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.  

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.   They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.  

attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.   They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.  

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   and the knowledge and vision of freedom.  

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti …pe… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena … asekhena paññākkhandhena … asekhena vimuttikkhandhena … asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ ñāṇadassanappaṭilābhāya saṁvattati.   When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.  

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ.   “Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ.  
Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātuṁ.  
But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ sacchikātun”ti.  
After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.” 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Gayāsīsasutta   At Gayā Head  
Gayāsīsasutta → adhidevañāṇadassanasuttaṁ (bj)  
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti.  
Then my knowledge and vision would become even more purified.’  
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti.  
Then my knowledge and vision would become even more purified.’  
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti.  
Then my knowledge and vision would become even more purified.’  
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti.  
Then my knowledge and vision would become even more purified.’  
Yāvakīvañca me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as my knowledge and vision about the deities was not fully purified in these eight rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca kho me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ;  
But when my knowledge and vision about the deities was fully purified in these eight rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.   Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  
yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.  
take part in talk about self-effacement that helps open the heart …  

Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.   Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  
‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.  
take part in talk about self-effacement that helps open the heart …  

“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:   “Mister Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.  
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’  
Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:  
And the Jain ascetic of the Ñātika clan also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.  
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’  

“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso”ti.   “Truly knowing and seeing …”  
“Yathābhūtañāṇadassanaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?  
“But what is the purpose and benefit of truly knowing and seeing?”  
“Yathābhūtañāṇadassanaṁ kho, ānanda, nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsan”ti.  
“Disillusionment and dispassion …”  
“Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.  
“Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion.  
vimuttiñāṇadassanānisaṁso → … nisaṁsoti (bj, pts1ed, mr)  
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso;  
Truly knowing and seeing is the purpose and benefit of immersion.  
yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ;  
Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing.  
nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.  
Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion.  

‘vimuttiñāṇadassanaṁ sacchikaromī’ti.   ‘May I realize the knowledge and vision of freedom!’  
Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.  
It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.  
Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso;  
And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion.  
yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ;  
Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing.  
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso;  
Truly knowing and seeing is the purpose and benefit of immersion.  

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

vimuttiñāṇadassanaṁ.   One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.  
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.  
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   It’s when a mendicant has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.  

Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa.   Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path.  
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.  
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.  
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa …  
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path.  
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.  
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.  

Puna caparaṁ, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī.   Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  
Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.  
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.  

‘Atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.   ‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’  

Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti—  Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā hoti.   A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom.  
‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.  
This is a ground for praise.  

“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso”.   “Truly knowing and seeing …”  
“Yathābhūtañāṇadassanaṁ pana, bhante, kimatthiyaṁ kimānisaṁsaṁ”?  
“But what is the purpose and benefit of truly knowing and seeing?”  
“Yathābhūtañāṇadassanaṁ kho, ānanda, nibbidatthaṁ nibbidānisaṁsaṁ”.  
“Disillusionment …”  
“Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.  
“Knowledge and vision of freedom is the purpose and benefit of dispassion.  
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso,  
Truly knowing and seeing is the purpose and benefit of immersion.  
yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ,  
Disillusionment is the purpose and benefit of truly knowing and seeing.  
virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.  
And knowledge and vision of freedom is the purpose and benefit of dispassion.  

‘vimuttiñāṇadassanaṁ sacchikaromī’ti.   ‘May I realize the knowledge and vision of freedom!’  
Dhammatā esā, bhikkhave, yaṁ viratto vimuttiñāṇadassanaṁ sacchikaroti.  
It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.  
Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.  
And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.  

Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.  
Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.  
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.  
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
When there is dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.  
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti. …pe…  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,   When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.  
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.  
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.  
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,  
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.  
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.  
vimuttiñāṇadassanan”ti.  
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.   Так, с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — он направляет и обращает ум к совершенному видению.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.  
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
так же точно, великий царь, и монах с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — направляет и обращает ум к совершенному видению.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…   Так, с сосредоточенным умом он направляет и обращает ум к совершенному знанию . Это и есть часть его знания. Подобно тому, Амбаттха . Он постигает: „нет ничего вслед за этим состоянием“. Это и есть часть его знания …  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.  

ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti …pe…   он направляет и обращает ум к совершенному видению . Это и есть часть его постижения он постигает: …  
They project and extend the mind toward knowledge and vision …  

Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …   Он постигает …  
They project and extend the mind toward knowledge and vision …  

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …   . 18. Он направляет и обращает ум к совершенному знанию …  
They project and extend the mind toward knowledge and vision …  

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …   Он направляет и обращает ум к совершенному знанию.  
They project and extend the mind toward knowledge and vision …  

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …   „здесь к нему привязано мое сознание“.  
they project it and extend it toward knowledge and vision …  

“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.   «Так, с сосредоточенным умом — чистым возвышенным  
“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.  
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
Так же точно, юноша, и монах с сосредоточенным умом — чистым, ясным, незапятнанным, лишенным нечистоты, гибким, готовым к действию, стойким, непоколебимым — направляет и обращает ум к совершенному видению.  
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.  
āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.  
он направляет и обращает ум к совершенному видению.  

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…   Это, Кеваддха, и называется чудом наставления. Так, с сосредоточенным умом — чистым, возвышенным . Он постигает: Это, Кеваддха, и называется чудом наставления.  
They project and extend the mind toward knowledge and vision …  

Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …   Так, с сосредоточенным умом . Он постигает:  
They project and extend the mind toward knowledge and vision …  

So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.   Достигнув здесь надлежащей сосредоточенности, надлежащего спокойствия, он осуществляет [в себе] знание и видение внешних, других тел.  
Then they give rise to knowledge and vision of other people’s bodies externally.  
bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti.  
Достигнув здесь надлежащей сосредоточенности, надлежащего спокойствия, он осуществляет [в себе] знание и видение внешних, других ощущений.  
Then they give rise to knowledge and vision of other people’s feelings externally.  
bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti.  
он осуществляет [в себе] знание и видение внешних, других мыслей.  
Then they give rise to knowledge and vision of other people’s minds externally.  
So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti.  
Достигнув здесь надлежащей сосредоточенности, надлежащего спокойствия, он осуществляет [в себе] знание и видение внешних, других состояний.  
Then they give rise to knowledge and vision of other people’s principles externally.  

‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?   „Отшельник Готама сообщает бесконечное совершенное знание, относящееся к прошлому времени, и не сообщает бесконечного совершенного знания, относящегося к будущему времени, — как же это и почему это?“  
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’  
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.  
Так эти странствующие аскеты из другой школы, подобно глупым и неразумным, считают, что совершенное знание, относящееся к одному, должно быть сообщено с помощью совершенного знания, относящегося к другому.  
Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.  

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.   Есть, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет обретение совершенного видения.  
There is a way of developing immersion further that leads to gaining knowledge and vision.  
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?  
Каково же, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет обретение совершенного видения?  
And what is the way of developing immersion further that leads to gaining knowledge and vision?  
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.  
Таково, друзья, самовоспитание в сосредоточенности, которое, будучи осуществлено и умножено, доставляет обретение совершенного видения.  
This is the way of developing immersion further that leads to gaining knowledge and vision.  

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.   раздел нравственности, раздел сосредоточенности, раздел постижения, раздел освобождения, раздел совершенного ви́дения освобождения.  
ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.  
sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.  
состояние, в котором следует упражняться ради очищения в чистоте нравственности; состояние, в котором следует упражняться ради очищения в чистоте мысли; состояние, в котором следует упражняться ради очищения в чистоте воззрения; состояние, в котором следует упражняться ради очищения в чистоте преодоления сомнений; состояние, в котором следует упражняться ради очищения в чистоте совершенного видения правильного и неправильного путей; состояние, в котором следует упражняться ради очищения в чистоте совершенного видения путей совершенствования; состояние, в котором следует упражняться ради очищения в чистоте совершенного видения; состояние, в котором следует упражняться ради очищения в чистоте постижения; состояние, в котором следует упражняться ради очищения в чистоте освобождения.  
The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.  

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.   «У отшельника Готамы нет каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, достойного благородных 
“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.  
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.  
 
 
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.  
 
 
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;  
«У отшельника Готамы нет каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных.  
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.  
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,  
«У отшельника Готамы нет каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных. …»  
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’  
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,  
«У отшельника Готамы нет каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных. …»  
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’  
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,  
«У отшельника Готамы нет каких-либо сверхчеловеческих состояний…»  
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’  
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;  
«У отшельника Готамы нет каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных.  
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.  
Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ.  
И всё же, Сарипутта, за счёт подобного поведения, за счёт такой практики, за счёт такого исполнения аскезы я не достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных.  
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work.  

‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:   «Друг, Нигантха Натапутта – всезнающий и всевидящий, он заявляет о том, что обладает абсолютным знанием и видением –  
‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
“carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.  
«Иду ли я, стою, сплю или бодрствую, знание и видение непрерывно и постоянно присутствуют во мне».  
“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”  

‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti?   «Сам имея мало желаний, он говорит с монахами о малом количестве желаний. Довольствуясь [тем, что у него есть] сам, он говорит с монахами о довольствовании. Затворяясь сам, он говорит с монахами о затворничестве. Сторонясь общества сам, он говорит с монахами об отчуждённости от общества. Будучи усердным сам, он говорит с монахами о зарождении усердия. Достигнув нравственности сам, он говорит с монахами о достижении нравственности. Достигнув сосредоточения сам, он говорит с монахами о достижении сосредоточения. Достигнув мудрости сам, он говорит с монахами о достижении мудрости. Достигнув освобождения сам, он говорит с монахами о достижении освобождения. Достигнув знания и видения освобождения сам, он говорит с монахами о достижении знания и видения освобождения. Он тот, кто советует, информирует, инструктирует, понуждает, побуждает, радует своих товарищей по святой жизни»?  
‘Personally having few wishes, they speak to the mendicants on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom, they speak to the mendicants on all these things. They’re an adviser and counselor, one who educates, encourages, fires up, and inspires their spiritual companions.’”  
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?  
– В таком случае, ведётся ли святая жизнь [под учительством] Благословенного ради очищения знанием и видением того, что является путём, и того, что им не является?  
“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?”  
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?  
– В таком случае, ведётся ли святая жизнь [под учительством] Благословенного ради очищения знанием и видением пути?  
“Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”  
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?  
– В таком случае, ведётся ли святая жизнь [под учительством] Благословенного ради очищения знанием и видением?  
“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”  
maggāmaggañāṇadassanavisuddhatthaṁ …pe…  
 
 
paṭipadāñāṇadassanavisuddhatthaṁ …pe…  
 
 
kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi.  
 
 
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?  
 
purification of knowledge and vision of what is the path and what is not the path …  
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?  
 
purification of knowledge and vision of the practice …  
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?  
Но, друг, является ли очищение знанием и видением окончательной ниббаной без цепляния?  
Is purification of knowledge and vision extinguishment by not grasping?”  
maggāmaggañāṇadassanavisuddhi …  
 
 
paṭipadāñāṇadassanavisuddhi …  
 
 
‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
 
 
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
очищение преодолением сомнения… 
purification of knowledge and vision of what is the path and what is not the path …  
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
очищение знанием и видением того, что является путём, и того, что им не является 
purification of knowledge and vision of the practice …  
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.  
Если бы Благословенный описывал очищение знанием и видением как окончательную ниббану без цепляния, то тогда он бы описывал то, что всё ещё сопровождается цеплянием, как окончательную ниббану без цепляния  
If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping.  
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.  
– Точно также, друг, очищение нравственности [необходимо] ради очищения ума. Очищение ума – ради очищения воззрения. Очищение воззрения – ради очищения преодолением сомнения. Очищение преодолением сомнения – ради очищения знанием и видением того, что является путём, и того, что им не является. Очищение знанием и видением того, что является путём, и того, что им не является – ради очищения знанием и видением пути. Очищение знанием и видением пути – ради очищения знанием и видением. Очищение знанием и видением – ради достижения окончательной ниббаны без цепляния.  
“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification by traversing doubt. Purification by traversing doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping.  

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?   «Друг Готама, поведением, практикой, исполнением аскез, которые ты предпринимал, ты не достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных. Поскольку ты теперь проживаешь в роскоши, оставив своё старание, вернувшись к роскоши, как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?»  
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’  
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?  
«Друг Готама, поведением, практикой… как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?»  
‘Reverend Gotama … you’ve returned to indulgence.’  
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?  
«Друг Готама, поведением, практикой… как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?» 
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’  

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati appamatto samāno ñāṇadassanaṁ ārādheti.   Будучи прилежным, он обретает знание и видение.  
Being diligent, they achieve knowledge and vision.  
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.  
Он доволен этим знанием и видением, и его намерение [за счёт этого] исполнено.  
They’re happy with that, and they’ve got all they wished for.  
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:  
Из-за этого он возвышает себя и унижает других так:  
And they glorify themselves and put others down on account of that,  
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.  
Он становится опьянённым этим знанием и видением, возрастает в беспечности, впадает в беспечность, и, будучи беспечным, он живёт в страдании.  
And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering.  
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.  
 
 
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.  
 
 
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:  
 
 
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.  
будучи беспечным, он живёт в страдании.  
 
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.  
Он не становится опьянённым достижением сосредоточения. Он не возрастает в беспечности, не впадает в беспечность. Будучи прилежным, он обретает знание и видение.  
Nor do they become indulgent and fall into negligence regarding that accomplishment in immersion. Being diligent, they achieve knowledge and vision.  
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
Он доволен этим знанием и видением, но его намерение [за счёт этого] не исполнено.  
They’re happy with that, but they haven’t got all they wished for.  
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.  
Из-за этого он не возвышает себя и не унижает других.  
They don’t glorify themselves and put others down on account of that.  
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.  
Он не становится опьянённым достижением знания и видения. Он не возрастает в беспечности, не впадает в беспечность. Будучи прилежным, он достигает постоянного освобождения.  
Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve irreversible freedom.  
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.  
 
 
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
 
 
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.  
 
 
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.  
и, будучи прилежным, он достигает постоянного освобождения. 
 
Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.  
Так, монахи, эта святая жизнь не имеет своим [наивысшим] благом обретения, славу, известность; [не имеет своим наивысшим] благом достижение нравственности; [не имеет своим наивысшим] благом достижение сосредоточения; [не имеет своим наивысшим] благом знание и видение.  
And so, mendicants, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision.  

So ñāṇadassanaṁ ārādheti.    
and knowledge and vision.  
So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.  
 
 
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:  
 
 
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.  
Поэтому он не порождает желания действовать, не прилагает усилия к реализации тех других состояний, которые являются более высокими и более возвышенными, чем обретение знания и видения. Он колеблется и становится вялым. …  
They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. …  
So ñāṇadassanaṁ ārādheti.  
Будучи прилежным, он обретает знание и видение.  
They achieve knowledge and vision.  
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.  
Он доволен этим знанием и видением, но его намерение [за счёт этого] не исполнено.  
They’re happy with that, but they haven’t got all they wished for.  
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.  
Из-за этого он не возвышает себя и не унижает других.  
They don’t glorify themselves and put others down on account of that.  
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.  
Он порождает желание действовать, прилагает усилия к реализации тех других состояний, которые являются более высокими и более возвышенными, чем знание и видение. Он не колеблется и не становится вялым.  
They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer.  
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?  
Брахман, и что это за состояния, которые более высокие и более возвышенные, чем знание и видение?  
And what are those things that are better and finer than knowledge and vision?  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение. 
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение. 
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.  
Это является более высоким и возвышенным состоянием, чем знание и видение.  
This too is something better and finer than knowledge and vision.  
Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.  
Таковы состояния, которые являются более высокими и возвышенными, чем знание и видение.  
These are the things that are better and finer than knowledge and vision.  
Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.  
Так, брахман, эта святая жизнь не имеет своим [наивысшим] благом обретения, славу, известность; [не имеет своим наивысшим] благом достижение нравственности; [не имеет своим наивысшим] благом достижение сосредоточения; [не имеет своим наивысшим] благом знание и видение.  
And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision.  

Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?   Но по мере того как вы пребываете столь прилежными, старательными, решительными, достигли ли вы каких-либо сверхчеловеческих состояний, исключительности в знании и видении, которые достойны Благородных, приятного пребывания?  
But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”  
Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, пребывая прилежными, старательными, решительными.  
This is a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved while living diligent, keen, and resolute.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”  
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
Но есть ли какое-либо иное сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого бы вы достигли, преодолев это пребывание, делая так, чтобы это пребывание утихло?  
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”  
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro.  
Уважаемый, это ещё одно сверхчеловеческое состояние, исключительность в знании и видении, достойная Благородных, приятное пребывание, которого мы достигли, преодолев предыдущее пребывание, делая так, чтобы то пребывание утихло.  
This is another superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved for going beyond and stilling that meditation.  

“Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.   – Вот, друг Сарипутта, монах сам является тем, кто проживает в лесу, и восхваляет проживание в лесу. Он сам ест [только ту] еду, что получена с хождения за подаяниями и восхваляет употребление [только той] еды, что получена с хождения за подаяниями. Он сам носит одеяние из обносков и восхваляет ношение одеяния из обносков. Он сам является тем, кто использует комплект [только] из трёх одежд и восхваляет использование комплекта из трёх одежд. У него самого мало желаний, и он восхваляет малое количество желаний. Он сам довольствуется [тем, что есть] и восхваляет [такое] довольствование. Он сам проживает в затворничестве и восхваляет затворничество. Он сам сторонится общества и восхваляет отчуждённость от общества. Он сам усердный и восхваляет зарождение усердия. Он сам достиг нравственности и восхваляет достижение нравственности. Он сам достиг сосредоточения и восхваляет достижение сосредоточения. Он сам достиг мудрости и восхваляет достижение мудрости. Он сам достиг освобождения и восхваляет достижение освобождения. Он сам достиг знания и видения освобождения и восхваляет достижение знания и видения освобождения.  
“Reverend Sāriputta, it’s a mendicant who lives in the wilderness, eats only almsfood, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things.  
‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṁsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṁsaṭṭho hoti …pe… attanā ca āraddhavīriyo hoti …pe… attanā ca sīlasampanno hoti …pe… attanā ca samādhisampanno hoti …pe… attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī.  
«Вот, друг Сарипутта, монах сам является тем, кто проживает в лесу…  
‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things.  
Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti.  
Ведь Кассапа сам является тем, кто проживает в лесу… Он сам достиг знания и видения освобождения и восхваляет достижение знания и видения освобождения.  
For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.”  

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.   Но этими мучительными аскезами я не достиг какого-либо сверхчеловеческого состояния, какого-либо отличия в знании и видении, достойного благородных.  
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.  

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.   Быть может, я смогу реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна Благородных».  
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’  
So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.  
Будучи порицаемым Учителем… собой, он не реализует какого-либо сверхчеловеческого состояния, исключительности в знании и видении, что достойна Благородных.  
Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.  
Быть может, я смогу реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна Благородных».  
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’  
So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.  
Будучи не порицаемым Учителем… собой, он реализует сверхчеловеческое состояние, исключительность в знании и видении, что достойна Благородных.  
Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.  

‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti,   «Отшельник Готама заявляет о том, что является всезнающим и всевидящим, имеет абсолютное знание и видение:  
‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.  
«Иду ли я, стою, сплю или бодрствую, знание и видение постоянно и непрерывно наличествуют во мне»  
“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’  
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Уважаемый, те, кто говорят так, говорят ли именно о том, как это было сказано Благословенным, не выставляют ли они его в ложном свете тем, что не соответствует действительности? Объясняют ли они в соответствии с Дхаммой, так что их утверждение не влечёт за собой уместной почвы для критики?»  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”  
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti.  
– Ваччха, те, кто говорят так, говорят то, что не было сказано мной, выставляют меня в ложном свете тем, что не соответствует действительности.  
“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”  

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:   «Сандака, бывает так, когда некий учитель заявляет о всезнании и всевидении, [утверждает, что] имеет такое полное знание и видение:  
“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.  
«Иду ли я, стою, сплю или бодрствую, знание и видение постоянно и непрерывно наличествуют во мне».  
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’  
‘ayaṁ kho bhavaṁ satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi, tena pucchin’ti.  
«Этот славный учитель заявляет о том, что он всезнающий и всевидящий… когда его спросили: «Как же так?», он ответил: «Мне нужно было…».  
‘This teacher makes such a claim, but they answer in such a way.  
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ:  
«Но, господин Ананда, когда монах – арахант… его знание и видение того, что его пятна [умственных загрязнений] уничтожены, постоянно и непрерывно присутствуют в нём, идёт ли он, стоит, спит, или бодрствует?»  
“But Mister Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”  
“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ:  
Точно также, Сандака, когда монах – арахант… его знание и видение того, что его пятна [умственных загрязнений] уничтожены, не постоянно и не непрерывно присутствуют в нём, идёт ли он, стоит, спит, или бодрствует.  
“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.  

Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:   Далее, Удайин, мои ученики почитают меня за мои превосходные знание и видение:  
Furthermore, my disciples esteem me for my excellent knowledge and vision:  
Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi:  
Поскольку это так,  
Since this is so,  

“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.   «Уважаемый, на днях некто заявлял, что является всезнающим и всевидящим, что имеет полное знание и видение: «Иду ли я, стою, сплю, или бодрствую, знание и видение постоянно и непрерывно наличествуют во мне».  
“Mister Gotama, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’  
“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, yo tayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti?  
«Но, Удайин, кто заявлял о том, что является всезнающим… и когда ты задал ему вопрос… проявлял злость, ненависть, и горечь?»  
“But Udāyī, who was it that made such a claim and behaved in such a way?”  

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;   Но этими мучительными аскезами я не достиг какого-либо сверхчеловеческого состояния, какого-либо отличия в знании и видении, достойного благородных.  
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.  
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?  
«Друг Готама, поведением, практикой, исполнением аскез, которые ты предпринимал, ты не достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных. Поскольку ты теперь проживаешь в роскоши, оставив своё старание, вернувшись к роскоши, как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?»  
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’  
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?  
«Друг Готама, поведением, практикой… как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?»  
‘Reverend Gotama … you’ve fallen into indulgence.’  
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?  
«Друг Готама, поведением, практикой… как могло произойти так, что ты достиг каких-либо сверхчеловеческих состояний, какого-либо отличия в знании и видении, что достойно благородных?»  
‘Reverend Gotama … you’ve fallen into indulgence.’  

‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.   «Нет какого-либо отшельника или жреца, который был бы всезнающим и всевидящим, кто заявлял бы о том, что обладает полным знанием и видением – такого не может быть».  
‘There is no ascetic or brahmin who will ever claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’  
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Уважаемый, те, кто говорят так, говорят ли именно о том, как это было сказано Благословенным, не выставляют ли они его в ложном свете тем, что было бы противоположным действительности? Объясняют ли они в соответствии с Дхаммой, так что их утверждение не влечёт за собой уместной почвы для критики?»  
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”  
“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.  
«Великий царь, те, кто говорят так, говорят то, что не было сказано мной, но выставляют меня в ложном свете тем, что не соответствует действительности».  
“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”  

na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati.   Когда он идёт, он не оглядывается по сторонам. Он смотрит вперёд [на землю] на расстояние длины хомута плуга, а за пределами этого он обладает беспрепятственным знанием и видением.  
He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.  

‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti.   «Вот так и бывает, что есть некоторые жрецы и отшельники, которые заявляют о [достижении] сверхчеловеческих состояний, исключительности в знании и видении, что достойна благородных.  
‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones.  
Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti— 
Ведь как человеческое существо может знать или видеть или реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна благородных?  
For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones?  
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.  
Не может быть такого, чтобы он мог бы знать или видеть или реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна благородных.  
It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.  
Не может быть такого, чтобы он мог бы знать или видеть или реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна благородных.  
It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.  
Не может быть такого, чтобы он мог бы знать или видеть или реализовать сверхчеловеческое состояние, исключительность в знании и видении, что достойна благородных.  
It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.  

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.   Но этими мучительными аскезами я не достиг какого-либо сверхчеловеческого состояния, какого-либо отличия в знании и видении, достойного благородных.  
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.  

‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.   «Друг, Нигантха Натапутта – всезнающий и всевидящий, он заявляет о том, что обладает абсолютным знанием и видением –  
‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:  
“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.  
«Иду ли я, стою, сплю или бодрствую, знание и видение постоянно и непрерывно наличествуют во мне».  
“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”  

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti.   Но он намеревается [так]: «Но я буду вести разговоры, которые связаны со стиранием [загрязнений], которые способствуют освобождению ума, которые ведут к полной утрате очарованности, бесстрастию, прекращению, покою, прямому знанию, просветлению, ниббане, то есть, разговоры о малом количестве желаний, о довольствовании [тем, что есть], об уединении, об отчуждённости от общества, о зарождении усердия, о нравственности, о сосредоточении, о мудрости, об освобождении, о знании и видении освобождения».  
‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’  
Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.  
Но ученику следует искать компании Учителя, даже если его прогоняют ради таких разговоров, которые связаны со стиранием [загрязнений], которые способствуют освобождению ума, которые ведут к полной утрате очарованности, бесстрастию, прекращению, покою, прямому знанию, просветлению, ниббане, то есть, разговоров о малом количестве желаний, о довольствовании [тем, что есть], об уединении, об отчуждённости от общества, о зарождении усердия, о нравственности, о сосредоточении, о мудрости, об освобождении, о знании и видении освобождения.  
But a disciple would deem it worthwhile to follow the Teacher, even if sent away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.  

Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?   Но по мере того как вы пребываете столь прилежными, старательными, решительными – достигли ли вы каких-либо сверхчеловеческих состояний, исключительности в знании и видении, достойной Благородных, приятного пребывания?»  
But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”  

Anāvaṭaṁ bhagavato ñāṇadassanaṁ;   Того, у кого знание и видение не загромождены.  
the Blessed One of unhindered knowledge and vision.  

Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti.   Он обладает: совокупностью нравственности того, кто окончил тренировку; совокупностью сосредоточения того, кто окончил тренировку; совокупностью мудрости того, кто окончил тренировку; совокупностью освобождения того, кто окончил тренировку; совокупностью знания и видения освобождения того, кто окончил тренировку.  
The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.  

Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ.   Ради осуществления неосуществлённой совокупности знания и видения освобождения я бы чтил, уважал и жил в зависимости от другого жреца или отшельника. ",  
I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete.  
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  
Однако в этом мире, с его дэвами, Марами, Брахмами, в этом поколении, с его жрецами и отшельниками, князьями и [простыми] людьми, я не вижу [какого-либо] другого жреца или отшельника, более совершенного в знании и видении освобождения, чем я сам, которого я мог бы чтить, уважать и жить в зависимости от него. ",  
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on.  

‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ.   You should say: ‘Truly knowing and seeing.’  
Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.  
I say that truly knowing and seeing has a vital condition.  
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?  
And what is it?  
samādhūpanisaṁ yathābhūtañāṇadassanaṁ,  
Immersion is a vital condition for truly knowing and seeing.  
yathābhūtañāṇadassanūpanisā nibbidā,  
Truly knowing and seeing is a vital condition for disillusionment.  
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.  
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” 

“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?   “But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”  
“Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.  
“I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks.”  
Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.  
how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no easeful meditation, only nakedness, baldness, and pokes in the buttocks.”  
“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  
“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”  
Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ.  
how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation.  

‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.   ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’  
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.  
They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.  
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’  
So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.  
They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.  
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.  
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’  
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.  
They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.  
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho.  
In this case, the first fervent mortifier may be criticized on three grounds.  
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho.  
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.  
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.  
In this case, the second fervent mortifier  
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho.  
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.  
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.  
In this case, the third fervent mortifier may be criticized on one ground, and praised on two.  
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso.  
They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.  

Saṁyojanappahānādisuttachakka   Six Discourses on Giving Up Fetters, Etc.  
Saṁyojanappahānādisuttachakka → ñāṇadassanasuttaṁ (bj); ñāṇaṁ (pts1ed) 
‘ñāṇadassanatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti …pe….  
‘… for knowledge and vision.’ …” 

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;   “Mendicants, when a mendicant is accomplished in ethics, immersion, knowledge, freedom, or the knowledge and vision of freedom, even the sight of them is very helpful, I say.  

“Kiṁ nu kho te, ānanda, sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā ādāya parinibbuto, paññākkhandhaṁ vā ādāya parinibbuto, vimuttikkhandhaṁ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto”ti?   “Well, Ānanda, when Sāriputta was fully quenched, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”  
vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto.  
 

Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.   И пока моё, монахи, этих четырёх благородных истин в трех циклах, двенадцатичастно знание и видение не стало хорошо очищено, я, монахи, в мире с божествами, с Марой и Брахмой, с отшельниками и жрецами, с поколением королей - божеств и людей, что 'пробудился в непревзойденное правильное пробуждение' не признал.  
As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
Но когда моё, монахи, этих четырёх благородных истин в трех циклах, двенадцатичастно знание и видение стало хорошо очищено, я, монахи, в мире с божествами, с Марой и Брахмой, с отшельниками и жрецами, с поколением королей - божеств и людей, что 'пробудился в непревзойденное правильное пробуждение' признал.  
But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.