“Ekadhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.   “One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”  
“Ekadhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.  
This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” 

… Evamevaṁ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti;   … so too the sentient beings who understand the meaning and the teaching and practice accordingly are few,  
atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṁ na paṭipajjanti.  
while those who understand the meaning and the teaching but don’t practice accordingly are many.  

sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati …   going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati ….  
going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  

“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.”  

Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti.   But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”  
paññāyati → paññāyanti (si)  

Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.   Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.  
Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.  
Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”  

Tassāyeva saññāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.   By giving up that perception, those bad, unskillful qualities do not occur.”  

“Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā.   “For insight into greed, two things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti.  
For insight into greed, these two things should be developed.”  
“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā …pe…  
“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two things should be developed.”  
“Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā.  
“Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two things should be developed.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   When they know an idea with their mind, they don’t get caught up in the features and details.  

Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya.   It’s a person who is inferior in terms of ethics, immersion, and wisdom.  
Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya.  
It’s a person who is similar in terms of ethics, immersion, and wisdom.  
Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya.  
It’s a person who is superior in terms of ethics, immersion, and wisdom.  
Iti aparipūraṁ vā sīlakkhandhaṁ paripūressāmi, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggahessāmi;  
Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.  
aparipūraṁ vā samādhikkhandhaṁ paripūressāmi, paripūraṁ vā samādhikkhandhaṁ tattha tattha paññāya anuggahessāmi;  
I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled.  
aparipūraṁ vā paññākkhandhaṁ paripūressāmi, paripūraṁ vā paññākkhandhaṁ tattha tattha paññāya anuggahessāmīti.  
I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’  

Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati.   Arising is evident, vanishing is evident, and change while persisting is evident.  
Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati.  
No arising is evident, no vanishing is evident, and no change while persisting is evident.  

Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati.   Faith, ethics, and wisdom.  

Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?   What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”  
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.  
This is the cause, this is the reason why these days human numbers have dwindled.  
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.  
This is the cause, this is the reason why these days human numbers have dwindled.  
Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.  
This is the cause, this is the reason why these days human numbers have dwindled.”  

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.   Becoming conscious of an idea with the mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.  

Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.   then I left their teaching and training.”  
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti.  
 
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti.  
then I left their teaching and training.’  
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti?  
then I left their teaching and training.’”  
“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo?  
“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan?  
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati;  
You’re just like a bull that thinks to bellow only when the cowstall is empty.  

kālamaññāya paṇḍito;   connected with the teaching and its meaning— 
sammadaññāya bhāsati;  
they’d speak from what they rightly know.  
Etadaññāya medhāvī,  
Knowing this, an intelligent person  

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.  
 
paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.  

“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.   “Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.  
These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”  

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  

Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī.   Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.  
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī.  
Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.  
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī.  
Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom.  
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī.  
Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom.  

Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī.   Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom.  
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī.  
Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom.  
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī.  
Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom.  

Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī.   Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom.  

‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.   ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.  
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.  
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.  
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.  
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” 

Yāvatako loke assādo, paññāya me so sudiṭṭho.   I’ve seen clearly with wisdom the full extent of gratification in the world.  
Yāvatako loke ādīnavo, paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of the drawbacks in the world.  
Yāvatakaṁ loke nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ.  
I’ve seen clearly with wisdom the full extent of escape from the world.  

Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.   your heart becomes dispassionate, and you see it with penetrating wisdom.  
Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.  
 
Paccuppannānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti, āyatiṁ vipākaṁ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.  
 

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.  
Ākiñcaññāyatanūpagānaṁ, bhikkhave, devānaṁ saṭṭhi kappasahassāni āyuppamāṇaṁ.  
The lifespan of the gods of nothingness is sixty thousand eons.  

“Abhiññāyāhaṁ, bhikkhave, dhammaṁ desemi, no anabhiññāya.   “Mendicants, I teach based on direct knowledge, not without direct knowledge.  
Tassa mayhaṁ, bhikkhave, abhiññāya dhammaṁ desayato no anabhiññāya, sanidānaṁ dhammaṁ desayato no anidānaṁ, sappāṭihāriyaṁ dhammaṁ desayato no appāṭihāriyaṁ, karaṇīyo ovādo, karaṇīyā anusāsanī.  
Since this is so, you should follow my advice and instruction.  

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.   It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’  

“Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā.   “For insight into greed, three things should be developed.  
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (…)  
For insight into greed, these three things should be developed.  
(…) → (rāgassa bhikkhave abhiññāya tayo dhammā bhāvetabbā. katame tayo? savitakkasavicāro samādhi, avitakkavicāramatto immersion, avitakkaavicāro samādhi. rāgassa bhikkhave abhiññāya ime tayo dhammā bhāvetabbā.) etthantare pāṭho katthaci dissati, aṭṭhakathāyaṁ  
Rāgassa, bhikkhave, pariññāya …pe…  
For the complete understanding of greed …  
abhiññāya …  
insight …  
pariññāya …  
complete understanding …  
āpādena abhiññāya;  
 
Pariññāya parikkhayā,  
 

Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.   wisdom,  
Iti buddho abhiññāya,  
And so the Buddha, having insight,  

Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.   wisdom,  
Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.  
wisdom,  

So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.   And with the little they’ve learned, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching.  
dhammamaññāya → na dhammamaññāya (bj, pts1ed, mr) | dhammānudhammappaṭipanno → na dhammānudhammapaṭipanno (bj)  
So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.  
But with the little they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching.  
So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.  
But even though they’ve learned much, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching.  
dhammamaññāya → na dhammamaññāya (bj, pts1ed) 
So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.  
And with the large amount they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching.  

Ye ca kāme pariññāya,   But those who fully understand sensual pleasures,  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,   When they know an idea with their mind, they don’t get caught up in the features and details.  

Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi.   And then Brahmā Sahampati, knowing my train of thought, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm.  

paññāyatthaṁ vipassati.   discerning the meaning with wisdom.  

Sabbaṁ lokaṁ abhiññāya,   Directly knowing the whole world as it is,  

Yadā buddho abhiññāya,   The Buddha, the teacher without a peer  

ñāyaṁ dhammaṁ pakāsayi;   for the welfare of gods and humans.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   Knowing an idea with their mind, they don’t get caught up in the features and details.  

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati;   There is a way of developing immersion further that leads to mindfulness and awareness.  
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?  
And what is the way of developing immersion further that leads to mindfulness and awareness?  
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.  
This is the way of developing immersion further that leads to mindfulness and awareness.  
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;  
Such is perception, such is the origin of perception, such is the ending of perception.  

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  

Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;   It’s when a person is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly.  
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
It’s when a person is not quick-witted when it comes to skillful teachings. …  
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
It’s when a person is not quick-witted when it comes to skillful teachings. …  
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;  
It’s when a person is quick-witted when it comes to skillful teachings. …  

Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.   Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  

idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati.   This is regarded as a thing that shouldn’t be done on both grounds:  
maññati → paññāyati (?)  

Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṁ na paripūrakārī, paññāya na paripūrakārī.   One person has not fulfilled ethics, immersion, or wisdom.  
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ na paripūrakārī, paññāya na paripūrakārī.  
One person has fulfilled ethics, but not immersion or wisdom.  
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya na paripūrakārī.  
One person has fulfilled ethics and immersion, but not wisdom.  
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya paripūrakārī.  
One person has fulfilled ethics, immersion, and wisdom.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;   When they know an idea with their mind, they don’t get caught up in the features and details.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;   When they know an idea with their mind, they don’t get caught up in the features and details.  

“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.   “Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”  
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati.  
“Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.  
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.  
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.  
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.  

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.   This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.  
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.  
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.  
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.  

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.   It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’  

Api ca yadeva tattha saccaṁ tadabhiññāya pāṇānaṁyeva anuddayāya anukampāya paṭipanno hoti.   Rather, they simply practice out of kindness and sympathy for living creatures, having had insight into the truth of that.  
pāṇānaṁyeva anuddayāya → pāṇānaṁyeva anudayāya (sya-all); tadabhiññāya anudayāya (mr)  
Api ca yadeva tattha saccaṁ tadabhiññāya kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  
Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.  
‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  
‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.  
Api ca yadeva tattha saccaṁ tadabhiññāya ākiñcaññaṁyeva paṭipadaṁ paṭipanno hoti.  
Rather, they simply practice the path of nothingness, having had insight into the truth of that.  

Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti.   But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”  
“Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom.  
‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
They’ve heard: ‘This is the origin of suffering’ …  
‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
‘This is the cessation of suffering’ …  
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati.  
‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.  

atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā.   There are things to be realized with wisdom.  
Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā?  
What things are to be realized with wisdom?  
Āsavānaṁ khayo, bhikkhave, paññāya sacchikaraṇīyo.  
The ending of defilements.  

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.  
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.  

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.   “Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.  
Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.  
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.  
Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.  
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.  
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.   Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.  
Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati.  
Suppose there was a shadow cast by a post.  
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.  
Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.  

Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.   A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’  

“yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā,   “Sir, in another life I must have been irritable and bad-tempered.  
nūnāhaṁ → sā nūnāhaṁ (sya-all); yaṁ nūnāhaṁ (pts1ed, mr) | aññaṁ jātiṁ → aññāya jātiyā (sya-all)  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   Knowing an idea with the mind, they don’t get caught up in the features and details.  
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  
They give up these five hindrances, corruptions of the heart that weaken wisdom.  

saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ;   They regard perception as self, self as having perception, perception in self, or self in perception.  
na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ;  
They don’t regard perception as self, self as having perception, perception in self, or self in perception.  

Ariyena sīlena vaḍḍhati, ariyena samādhinā vaḍḍhati, ariyāya paññāya vaḍḍhati, ariyāya vimuttiyā vaḍḍhati—  Growth in noble ethics, immersion, wisdom, and freedom.  

Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti.   They examine with wisdom any teachings I taught them.  
‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’  
‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’  
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’  
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’  

“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.   “For insight into greed, four things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.  
For insight into greed, these four things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.   “For insight into greed, four things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.  
For insight into greed, these four things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.   “For insight into greed, four things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.  
For insight into greed, these four things should be developed.” 

“Rāgassa, bhikkhave, pariññāya …pe… parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya cattāro dhammā bhāvetabbā …pe….   “For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.” 

“Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya ime cattāro dhammā bhāvetabbā”ti.   “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … four things should be developed.”  

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Evamevaṁ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṁ hoti kusalesu dhammesu, hiriyā akataṁ hoti kusalesu dhammesu, ottappena akataṁ hoti kusalesu dhammesu, vīriyena akataṁ hoti kusalesu dhammesu, paññāya akataṁ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti.   In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities.  
Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi:  
But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking:  

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.   But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.  
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.  
In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma.  

Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.   Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.  
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.  
In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.  

Yaṁ so dhammaṁ idhaññāya,   Having understood this teaching,  

Yaṁ so dhammaṁ idhaññāya,   Having understood this teaching,  

paññāya vaḍḍhati.   and wisdom.  

Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.   “Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom.  
Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.  
Sensual desire …  
Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.  
Ill will …  
Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ.  
Dullness and drowsiness …  
Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ.  
Restlessness and remorse …  
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
Doubt …  
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.  
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.  
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.” 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Ye ca kāme pariññāya,   But those who fully understand sensual pleasures  

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  He grows in faith, ethics, learning, generosity, and wisdom.  
Paññāya cāgena sutena cūbhayaṁ;  
wisdom, and both generosity and learning— 

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  She grows in faith, ethics, learning, generosity, and wisdom.  
Paññāya cāgena sutena cūbhayaṁ;  
wisdom, and both generosity and learning— 

“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.   “Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti.  
These five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” 

uttari cassa paññāya atthaṁ nappajānāti.   But they don’t understand the higher meaning.  
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, uttari cassa paññāya atthaṁ nappajānāti.  
Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning.  
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, uttari cassa paññāya atthaṁ nappajānāti.  
Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning.  
Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṁ nappajānāti.  
Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning.  
uttari cassa paññāya atthaṁ pajānāti.  
And they do understand the higher meaning.  

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe   He gives up these five hindrances, corruptions of the heart that weaken wisdom.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   Knowing an idea with his mind, he doesn’t get caught up in the features and details.  
So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe  
He gives up these five hindrances, corruptions of the heart that weaken wisdom.  

Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya.   but be unable to guide them in the higher ethics, mind, and wisdom.  
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya.  
but be unable to guide them in the higher ethics, mind, and wisdom.  
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya.  
but be unable to guide them in the higher ethics, mind, and wisdom.  
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya.  
but be unable to guide them in the higher ethics, mind, and wisdom.  

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.   It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.  

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   Knowing an idea with the mind, they don’t get caught up in the features and details.  

Idha, bhikkhave, bhikkhū na sakkaccaṁ dhammaṁ suṇanti, na sakkaccaṁ dhammaṁ pariyāpuṇanti, na sakkaccaṁ dhammaṁ dhārenti, na sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, na sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti.   It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood.  
Idha, bhikkhave, bhikkhū sakkaccaṁ dhammaṁ suṇanti, sakkaccaṁ dhammaṁ pariyāpuṇanti, sakkaccaṁ dhammaṁ dhārenti, sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti.  
It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood.  

Atthāvuso, ākiñcaññāyatanūpagā devā, idaṁ saññānaṁ aggaṁ.   There are the gods reborn in the dimension of nothingness. This is the best perception.  
Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṁ bhavānaṁ aggan”ti.  
There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”  

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  

“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.   “For insight into greed, five things should be developed.  
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. 
For insight into greed, these five things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.   “For insight into greed, five things should be developed.  
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. 
For insight into greed, these five things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.   “For insight into greed, five things should be developed.  
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. 
For insight into greed, these five things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.   “For insight into greed, five things should be developed.  
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. 
For insight into greed, these five things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.   “For insight into greed, five things should be developed.  
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. 
For insight into greed, these five things should be developed.” 

“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya pañca dhammā bhāvetabbā.   “For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.”  
Dosassa … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya pañca dhammā bhāvetabbā.  
“Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed.  
Abhiññāya pariññāya parikkhayāya,  
 

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.   When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.  
 

paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṁvijjatī’ti.  

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni.   How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṁvijjatī’ti.  
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti.  
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Idaṁ, ānanda, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ satisampajaññāya saṁvattatī”ti.   When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” 

Tañca kho etaṁ, bhikkhave, dassanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.   That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
Tañca kho etaṁ, bhikkhave, savanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That hearing … doesn’t lead to extinguishment.  
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. …  
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṁhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That acquisition … doesn’t lead to extinguishment.  
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. …  
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That training … doesn’t lead to extinguishment.  
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. …  
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. …  
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.  
That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  
The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. …  

“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?   “Since this is so, do we find sentient beings who initiate activity?”  
“Yaṁ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.  
“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.  
“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?  
“Since this is so, do we find sentient beings who have energy?”  
“Yaṁ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.  
“Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another.  

Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.   It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found.  
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.  
Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found.  
Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.  
It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.  
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.  
Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found.  

Viññassanti mahānāgā,   Great giants will understand  
Viññassanti → viññāyanti (sya-all); viññissanti (pts1ed, mr)  

Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa.   And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.  

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.  

Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti.   Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” 

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.   Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa,  

“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?   “I hope you’re keeping well, Phagguna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”  
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.  
I’m not keeping well.  
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.  
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”  

Evamevaṁ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṁ samaṇabrāhmaṇānaṁ imā chaḷabhijātiyo paññattā, yathā taṁ bālena abyattena akhettaññunā akusalena.   In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.  
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.  
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.  

Kāmesu kho panassa ādīnavo na yathābhūtaṁ sammappaññāya sudiṭṭho hoti.   And the drawbacks of sensual pleasures have not been truly seen clearly with right wisdom.  
kāmesu kho panassa ādīnavo na yathābhūtaṁ sammappaññāya sudiṭṭho hoti.  
And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom.  

Kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena, kāmasaññāya, byāpādasaññāya, vihiṁsāsaññāya—  Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions.  
Nekkhammavitakkena, abyāpādavitakkena, avihiṁsāvitakkena, nekkhammasaññāya, abyāpādasaññāya, avihiṁsāsaññāya— 
Thoughts of renunciation, good will, and harmlessness. And perceptions of renunciation, good will, and harmlessness.  

Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṁsāsaññāya pahānāya avihiṁsāsaññā bhāvetabbā.   You should develop perceptions of renunciation to give up sensual perceptions, perceptions of good will to give up malicious perceptions, and perceptions of harmlessness to give up cruel perceptions.  

“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.   “For insight into greed, six things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. 
For insight into greed, these six things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.   “For insight into greed, six things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. 
For insight into greed, these six things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.   “For insight into greed, six things should be developed.  
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. 
For insight into greed, these six things should be developed.” 

“Rāgassa, bhikkhave, pariññāya …pe…   “For the complete understanding of greed …  

pamādassa abhiññāya …pe…   for insight into negligence …  
pariññāya …  
complete understanding …  

paññāyatthaṁ vipassati;   discerning the meaning with wisdom.  

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
paññāyatthaṁ vipassati;  
discerning the meaning with wisdom.  

Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in all conditions.  
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in all conditions.  

“Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   “First, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  

sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.   The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, focused on, borne in mind, and comprehended with wisdom.  

sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.   The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, focused on, borne in mind, and comprehended with wisdom.  

Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.  

So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.   They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.  
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.  
 
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.  
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.  
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.  
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.  
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati.  
They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.  

So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.   they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— 

Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi.   And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.  
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi;  
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.  
evamevaṁ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi.  
In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.  
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā.  
Noble ethics, immersion, wisdom, and freedom.  
Iti buddho abhiññāya,  
And so the Buddha, having insight,  

Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti.   ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’  
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya.  
they would not be called ‘one who has self-knowledge’.  
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati.  
they are called ‘one who has self-knowledge’.  
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno.  
one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly.  
Yvāyaṁ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno,  
The person who understands the meaning and the teaching but does not practice accordingly  
Yvāyaṁ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno,  
The person who understands the meaning and the teaching and practices accordingly  
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā— 
Two people understand the meaning and the teaching and practice accordingly:  

catuvīsati bhattasahassāni hemantānaṁ, catuvīsati bhattasahassāni gimhānaṁ, catuvīsati bhattasahassāni vassānaṁ saddhiṁ mātuthaññāya saddhiṁ bhattantarāyena.   24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.  

‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī’ti;   certain things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī’ti;  
certain things do lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  

Idha, bhikkhave, ekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   First, take a person who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in the eye. …  
Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in the eye. …  

Rūpasaññāya …pe…   perception of sights …  
saddasaññāya …  
perception of sounds …  
gandhasaññāya …  
perception of smells …  
rasasaññāya …  
perception of tastes …  
phoṭṭhabbasaññāya …  
perception of touches …  
dhammasaññāya …pe….  
perception of ideas …  

“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā.   “Mendicants, for insight into greed, seven things should be developed.  
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. 
These seven things should be developed for insight into greed.” 

“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā.   “Mendicants, for insight into greed, seven things should be developed.  
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. 
These seven things should be developed for insight into greed.” 

“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā.   “Mendicants, for insight into greed, seven things should be developed.  
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. 
These seven things should be developed for insight into greed.” 

“Rāgassa, bhikkhave, pariññāya …pe…   “For the complete understanding of greed …  

pamādassa abhiññāya …pe…   for insight into negligence …  
pariññāya …  
complete understanding …  

“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.   “Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.  
Ayaṁ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the first cause.  
Ayaṁ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the second cause.  
Ayaṁ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the third cause.  
Ayaṁ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the fourth cause.  
Ayaṁ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the fifth cause.  
Ayaṁ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the sixth cause.  
Ayaṁ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the seventh cause.  
Ayaṁ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.  
This is the eighth cause.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality also leads to fondness, respect, esteem, harmony, and unity.  
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti.  
These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.” 

Puna caparaṁ, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati.   Furthermore, for all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up.  
Yampi, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;  
 
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;  
For all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up.  
evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati.  
In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up.  
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati;  
 

Santeyeva attani kusaladhamme na icchati parehi ñāyamāne.   He doesn’t want his own good qualities to be made known to others.  
ñāyamāne → paññāpayamāne (mr) 

attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṁ dhammānudhammappaṭipattiyā samādapeti.   Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same.  
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.  
Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same.  

attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṁ dhammānudhammappaṭipattiyā samādapeti.   Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same.  
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.  
Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same.  

Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.   Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.  
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.  
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi.   Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs,  
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
“Mama saṅkappamaññāya,  
“Knowing my thoughts,  
Tassāhaṁ dhammamaññāya,  
Understanding that teaching,  

Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.   Then those deities, knowing Anuruddha’s thought, all turned blue.  
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
Then those deities, knowing Anuruddha’s thought, all turned white.  
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā.  
 
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā.  
 

Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;   Understanding the meaning and the teaching, they practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.  
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;   Understanding the meaning and the teaching, they practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
Understanding the meaning and the teaching, they practice accordingly.  
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;  
Not understanding the meaning and the teaching, they don’t practice accordingly.  

dhātānañca dhammānaṁ atthaṁ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.   they reflect on the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice accordingly.  
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṁ suṇāti, sutvā ca dhammaṁ dhāreti, dhātānañca dhammānaṁ atthaṁ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;  
But when a mendicant has faith, approaches, pays homage, asks questions, actively listens, remembers the teachings, reflects on the meaning, and practices accordingly,  

“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.   “For insight into greed, eight things should be developed.  
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”ti. 
For insight into greed, these eight things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.   “For insight into greed, eight things should be developed.  
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”. 
For insight into greed, these eight things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.   “For insight into greed, eight things should be developed.  
Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati— 
Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”. 
For insight into greed, these eight things should be developed.” 

“Rāgassa, bhikkhave, pariññāya …pe…   “For the complete understanding of greed …  

pamādassa abhiññāya …pe…   for insight into negligence …  
pariññāya …  
complete understanding …  

Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
be wise …  

Taṁ hissa bhikkhuno akusalaṁ pahīnaṁ hoti suppahīnaṁ, yaṁsa ariyāya paññāya disvā pahīnaṁ.   What’s been given up is completely given up when it has been given up by seeing with noble wisdom.  

Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati.   Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.  

Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.   One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones.  

Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī.   There’s a person who has fulfilled ethics and immersion, but has limited wisdom.  
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom.  
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.  
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.  
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.  
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī.  
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom.  

dhātānañca dhammānaṁ atthaṁ upaparikkhimha, no ca kho atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjimha.   ‘… not having understood the meaning and the teaching, we didn’t practice accordingly.  
Te mayaṁ, bhante, paccuṭṭhimha abhivādimha, āsanaṁ adamha, yathāsatti yathābalaṁ saṁvibhajimha, upanisīdimha dhammassavanāya, ohitasotā ca dhammaṁ suṇimha, sutvā ca dhammaṁ dhārayimha, dhātānañca dhammānaṁ atthaṁ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjimha.  
We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly.  

Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.  
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.  

“Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:   “Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:  
Kathañca, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti?  
And how is a mendicant’s mind well consolidated with wisdom?  
‘Vītarāgaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’  
‘vītadosaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without hate.’  
‘vītamohaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is without delusion.’  
‘asarāgadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become greedy.’  
‘asadosadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become hateful.’  
‘asamohadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to become deluded.’  
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the sensual realm.’  
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’  
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti.  
… ‘My mind is not liable to return to rebirth in the formless realm.’  
Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya:  
When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:  

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  

ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti;   For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.  
nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti;  
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.  

Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ, nevasaññānāsaññāyatanaṁ, saññāvedayitanirodho—  The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling.  

‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.   ‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.  
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’  
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— 
If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,  
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of nothingness ceases.’  
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.  
Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’  
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— 
If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,  
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti.  
That’s where the perception of the dimension of neither perception nor non-perception ceases.’  

Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.   Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them.  
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’  
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.  
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’  
So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.  
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’  
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.  

ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;   The dimension of nothingness is also a basis for ending the defilements.  
nevasaññānāsaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi;  
The dimension of neither perception nor non-perception is also a basis for ending the defilements.  
ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.  
‘The dimension of nothingness is a basis for ending the defilements.’  
Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
‘Ākiñcaññāyatanampāhaṁ, nissāya āsavānaṁ khayaṁ vadāmī’ti,  
‘The dimension of nothingness is a basis for ending the defilements.’  
nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti.  
the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by mendicants who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.” 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.   How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…   the dimension of nothingness …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
the dimension of neither perception nor non-perception.  
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …   Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe   They give up these five hindrances, corruptions of the heart that weaken wisdom.  
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’  
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness? Why don’t I see it as peaceful?’  
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.  
‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that.  
Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’  
So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.  
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of nothingness. I saw it as peaceful.  
So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.  
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’  
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato.  
But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. I didn’t see it as peaceful.  
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’?  
‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception? Why don’t I see it as peaceful?’  
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito.  
‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that.  
Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’.  
That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And it’s why I don’t see it as peaceful.’  
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’  
So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.  
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato.  
Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of neither perception nor non-perception. I saw it as peaceful.  
So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception.  
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me, and that was an affliction for me.  
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perception and focus accompanied by the dimension of nothingness beset me, that was an affliction for me.  
‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’  
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito.  
‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that.  
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’.  
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’  
So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ.  
And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.  
So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.  
And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.  

Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.  
Whatever perception of the dimension of nothingness has not ceased is the confinement there.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.  
Whatever perception of neither perception nor non-perception has not ceased is the confinement there.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

paññāya ca naṁ pajānāti.   And they understand that with wisdom.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
paññāya ca naṁ pajānāti.  
And they understand that with wisdom.  

Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.   They meditate directly experiencing that dimension in every way. And they understand that with wisdom.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.  
They meditate directly experiencing that dimension in every way. And they understand that with wisdom.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

“Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā.   “For insight into greed, nine things should be developed.  
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti. 
For insight into greed, these nine things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā.   “For insight into greed, nine things should be developed.  
Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ, nevasaññānāsaññāyatanaṁ, saññāvedayitanirodho— 
The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling.  
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti. 
For insight into greed, these nine things should be developed.” 

“Rāgassa, bhikkhave, pariññāya …pe…   “For the complete understanding of greed …  

pamādassa abhiññāya …pe…   for insight into negligence …  
pariññāya …  
complete understanding …  

“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.  
“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?  
“But how could this be, sir?”  
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” 

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?   “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.  
There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”  

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,  
 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
‘Paññavā vatāyaṁ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti.  
Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing.  

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.   Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.  

Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.   There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
paññāya disvā → disvā disvā (bj, sya-all)  
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā?  
And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom?  
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo.  
Greed …  
macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ.  
and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  

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.  
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.  

‘etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti;   ‘Please, mendicants, directly know all things. Meditate having directly known all things.’  
‘etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti.  
‘Please, reverends, directly know all things. Live having directly known all things.’  
etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti;  
 
etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti.  
 

‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—  One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.  
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.  
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.  
Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti.  
They teach Dhamma in order to directly know and realize this.  

paṭibalo hoti adhipaññāya samādapetuṁ.   and the higher wisdom.  

adhipaññāya samādapetuṁ.   and the higher wisdom.  

paṭibalo hoti adhipaññāya samādapetuṁ.   and the higher wisdom.  

Yasmā ca kho, mahāli, ime dasa dhammā loke saṁvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti.   But since these ten things are found in the world, we see both unprincipled and immoral conduct, and principled and moral conduct.” 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.   Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,  
When a mendicant is wise,  

Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti.   It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them.  
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti.  
It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them.  
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti.  
It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them.  

“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti.   “Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be.  
Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.  
And yet it is evident that there is a specific condition for ignorance.  

“Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti.   “Mendicants, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be.  
Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti.  
And yet it is evident that there is a specific condition for craving for continued existence.  

ālasyaṁ anuṭṭhānaṁ bhogānaṁ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṁ paripantho, indriyaasaṁvaro brahmacariyassa paripantho, visaṁvādanā mittānaṁ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṁ paripantho, micchāpaṭipatti saggānaṁ paripantho.   Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reviewing hinder good qualities. Wrong practice hinders heaven.  
uṭṭhānaṁ anālasyaṁ bhogānaṁ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṁ āhāro, indriyasaṁvaro brahmacariyassa āhāro, avisaṁvādanā mittānaṁ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṁ āhāro, sammāpaṭipatti saggānaṁ āhāro.  
Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven.  

Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.  
Paññāya cāgena sutena cūbhayaṁ;  
wisdom, and both generosity and learning— 

Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa.   And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.  

saññāya kho, vāhana …   perception …  

dhātānañca dhammānaṁ atthaṁ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti …   they reflect on the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice accordingly …  
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā …  
they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning …  
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṁ suṇāti, sutvā ca dhammaṁ dhāreti, dhātānañca dhammānaṁ atthaṁ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ— 
But when a mendicant has faith, approaches, pays homage, asks questions, actively listens, remembers the teachings, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions,  

‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.   ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’  
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.  
‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’  

Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.   This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.  
Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.  
This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.  
Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality conduces to fondness, respect, esteem, harmony, and unity.  
Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
 
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.  
This quality conduces to fondness, respect, esteem, harmony, and unity.  

Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.   Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  
Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.  
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.  
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  

“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti;  
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?  
And what is the noble system that they have clearly seen and comprehended with wisdom?  
Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.  
This is the noble system that they have clearly seen and comprehended with wisdom.  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves:  

‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ.   And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.  

“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.   “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.”  
“Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti?  
“But when Mister Gotama teaches in this way, is the whole world saved, or half, or a third?”  
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.  
But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.   When they know an idea with their mind, they don’t get caught up in the features and details.  
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,  
They give up these five hindrances, corruptions of the heart that weaken wisdom.  
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….  
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …  
Sabbaso ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati.  
“Going totally beyond the dimension of nothingness, aware that ‘this is peaceful, this is sublime’, they enter and remain in the dimension of neither perception nor non-perception.  
Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Tañca kho etaṁ, bhikkhave, dhovanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.   But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Ahañca kho, bhikkhave, ariyaṁ dhovanaṁ desessāmi, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  
I will teach a noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.  
“Katamañca taṁ, bhikkhave, ariyaṁ dhovanaṁ, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?  
“And what is that noble washing?  
Idaṁ kho taṁ, bhikkhave, ariyaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.  
This is the noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

“Dasayime, bhikkhave, dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā.   “Mendicants, these ten things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.  
ime kho, bhikkhave, dasa dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā”ti.  
These are the ten things that don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.” 

“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā.   “Mendicants, these ten things when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.  
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā”ti.  
These are the ten things that when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.” 

paññāya na vaḍḍhati …   does not grow in wisdom …  
paññāya vaḍḍhati …pe….  
grows in wisdom …  

Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.   It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.  
Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.  
It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”  

paññāya na vaḍḍhati …   does not grow in wisdom …  
paññāya vaḍḍhati …pe….  
grows in wisdom …  

“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.   “For insight into greed, ten things should be developed.  
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. 
For insight into greed, these ten things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.   “For insight into greed, ten things should be developed.  
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. 
For insight into greed, these ten things should be developed.” 

“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.   “For insight into greed, ten things should be developed.  
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. 
For insight into greed, these ten things should be developed.” 

“Rāgassa, bhikkhave, pariññāya …pe…   “For the complete understanding of greed …  

pamādassa pariññāya …pe…   for the complete understanding of negligence …  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.  
“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.  
“But how could this be, sir?”  
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya;   “Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn’t focus on the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t focus on this world in this world, or the other world in the other world. And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya;  
“It could be, Ānanda.”  

So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati.   They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati;  
They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
“kathaṁ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati;  
“But sir, how does that fine thoroughbred meditate?”  
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti.  
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished.  

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.   ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’  
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.  
 

paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṁvijjatī’ti.    

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …  
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.  
‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’  

manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī;   When they know an idea with their mind, they get caught up in the features and details.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;  
When they know an idea with their mind, they don’t get caught up in the features and details.  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 

“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa …pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  

“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  

Rūpasaññāya…   “… perception of sights …  
saddasaññāya…  
perception of sounds …  
gandhasaññāya…  
perception of smells …  
rasasaññāya…  
perception of tastes …  
phoṭṭhabbasaññāya…  
perception of touches …  
dhammasaññāya… 
perception of ideas. …” 

“Rāgassa, bhikkhave, abhiññāya ekādasa dhammā bhāvetabbā.   “For insight into greed, eleven things should be developed.  
Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, mettācetovimutti, karuṇācetovimutti, muditācetovimutti, upekkhācetovimutti, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ— 
The first, second, third, and fourth absorptions; the heart’s releases by love, compassion, rejoicing, and equanimity; the dimensions of infinite space, infinite consciousness, and nothingness.  
rāgassa, bhikkhave, abhiññāya ime ekādasa dhammā bhāvetabbā”. 
For insight into greed, these eleven things should be developed.” 

“Rāgassa, bhikkhave, pariññāya…   “For the complete understanding of greed …  

pamādassa abhiññāya…pe…   for insight into negligence …  
pariññāya…  
complete understanding …  

Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.   There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.  
Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago.  
There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception.  

Yāvāḷāhanā padāni paññāyanti.   Their footprints show the way to the cemetery.  
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.  
When they know an idea with their mind, they don’t get caught up in the features and details.  

Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.   From that day on the Sakyans were recognized and he was their founder.  
Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso.  
From that day on the Kaṇhāyanas were proclaimed, and he was their founder.  
idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.  
Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.  
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?  
Would he receive a seat and water from the brahmins?”  
idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.  
Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son.  
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?  
Would he receive a seat and water from the brahmins?”  
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati:  
Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking  

Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…   He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …  
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi:  
Then the Buddha, knowing Soṇadaṇḍa’s train of thought, thought,  
Idampissa hoti paññāya …pe…  
This pertains to their wisdom. …  
Idampissa hoti paññāya  
This pertains to their wisdom.  

Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…   He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …  

ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.   At one time the Buddha was staying near Ujuññā, in the deer park at Kaṇṇakatthala.  
uruññāyaṁ → ujuññāyaṁ (bj, sya-all, km, pts1ed)  
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.  
They praise wisdom in many ways.  

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   “Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.  
At that time they have a subtle and true perception of the dimension of nothingness.  
“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,  
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;  
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.  
Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  
Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.  
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.  

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;   When they know an idea with their mind, they don’t get caught up in the features and details.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.  
Idampissa hoti paññāya.  
This pertains to their wisdom.