1At Sāvatthī. "Bhikkhus, without directly knowing and fully understanding form, without becoming dispassionate towards it and abandoning it, one is incapable of destroying suffering. Without directly knowing and fully understanding feeling … perception … volitional formations … consciousness, without becoming dispassionate towards it and abandoning it, one is incapable of destroying suffering.

"Bhikkhus, by directly knowing and fully understanding form, by becoming dispassionate towards it and abandoning it, one is capable of destroying suffering. By directly knowing and fully understanding feeling … perception … volitional formations … consciousness, by becoming dispassionate towards it and abandoning it, one is capable of destroying suffering." [n.42] Anabhijānaṁ, etc., are present participles, glossed anabhijānanto, etc. Spk: By "directly knowing" (abhijanaṁ), the full understanding of the known (ñātapariññā) is indicated; by "fully understanding" (parijānaṁ), full understanding by scrutinization (tīraṇapariññā); by "becoming dispassionate" and "abandoning," the full understanding as abandonment (pahānapariññā).
On the three kinds of full understanding, see I, n. 36. In sutta usage, the distinction between abhijānāti and parijānati is drawn more sharply than in the commentaries. In the suttas, abhijānāti (and its cognates) indicates direct knowledge of phenomena in accordance with the pattern established by the Four Noble Truths. This knowledge is shared by both the sekha and the arahant. In contrast, parijānati (and its cognates) is generally used only in relation to the arahant, and signifies the consummation of the knowledge initiated by abhijānāti. The Mūlapariyaya Sutta, for example (at MN I 4,7–34), stresses that the sekha "has directly known" (abhiññāya) each of the twenty-four bases of "conceiving," but must still train further in order to fully understand them (pariññeyyaṁ tassa). Only of the arahant is it said "he has fully understood" (pariññātaṁ tassa).

1Sāvatthinidānaṁ. "Rūpaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; vedanāṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; saññaṁ anabhijānaṁ … saṅkhāre anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; viññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.

Rūpañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya; vedanāṁ abhijānaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti.

Tatiyaṁ.