1"Bhikkhus, if any bhikkhu or bhikkhunī develops and cultivates five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.

2What are the five? Here, a bhikkhu has mindfulness well established internally for gaining the wisdom that discerns the arising and passing away of phenomena; [n.1125] I follow the punctuation of Be and Ee, which connect dhammānaṁ udayatthagāminiyā paññāya with the preceding ajjhattaṁ yeva sati sūpaṭṭhitā hoti. Ce puts a comma after hoti and no punctuation after paññāya, thus connecting dhammānaṁ udayatthagāminiyā paññāya with the following asubhānupassī kāye viharati. This, however, connects the meditation on the body's unattractive nature with the wisdom that discerns arising and passing away, a connection that, to my knowledge, is not made elsewhere in the Nikāyas (apart from the repetitive refrain in the Satipaṭṭhāna Sutta). he dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, and contemplating impermanence in all conditioned phenomena. If any bhikkhu or bhikkhunī develops and cultivates these five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning."

1"Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

2Katame pañca? Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti.

Dutiyaṁ.