Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Kūṭāgārasālāyaṁ → Sk Bm Kuṭ-. (pts note)that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest.

Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
byākatā → vyākatā (pts)Now at that time a large number of monks had declared final gnosis in the Blessed One’s presence:

“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.“We discern that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

Assosi kho sunakkhatto licchaviputto:Sunakkhatta the Licchavi heard that “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:
hoti → (sya-all)“A large number of monks, it seems, have declared final gnosis in the Blessed One’s presence: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”’”

Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca:
tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)Then Sunakkhatta the Licchavi went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “sutaṁ metaṁ, bhante:
etaṁ → So Si; Bm sutam etaṁ; Sk sutam me. (pts note) | sutaṁ metaṁ → sutam m etaṁ (pts)“I have heard, lord, ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—that a large number of monks have declared final gnosis in the Blessed One’s presence: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”’ Ye te, bhante, bhikkhū bhagavato santike aññaṁ byākaṁsu:
bhante → (sya-all) | bhante → Si omits. (pts note) | vyākaṁsu → Sk aññā vyākatā. (pts note)Now, have they rightly declared final gnosis, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti?
byākaṁsu → vyākaṁsu (pts) | santetthekacce → sant etth ekacce (pts) | byākaṁsūti → vyākaṁsūti (pts)or is it the case that some of them have declared final gnosis out of over-estimation?”

“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu:
byākaṁsu → vyākaṁsu (pts)“Sunakkhatta, of the monks who have declared final gnosis in my presence… ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”’ Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu.
adhimānenapi → adhimānena (?) | adhimānenapi → adhimānena (cck: ?) | santetthekacce → sant etth ekacce (pts) | byākaṁsu → vyākaṁsu (pts) | panidhekacce → pan idh ekacce (pts) | adhimānenapi → adhimānena pi (pts)it is the case that some have rightly declared final gnosis, whereas others have declared final gnosis out of over-estimation. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti;
Tatra → Sk tattha. (pts note) | vyākaṁsu → Bm hare adds ye te, Sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu: Khīṇā . . . pajānāmāti. (pts note) | tesaṁ taṁ → tesantaṁ (th) | tatheva → tath eva (pts)As for those who have rightly declared final gnosis, that is their truth. ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti:
byākaṁsu → vyākaṁsu (pts) | evaṁ → evam (pts)As for those who have declared final gnosis out of over-estimation, the thought occurs to the Tathāgata, ‘dhammaṁ nesaṁ desessan’ti.
desessan’ti → deseyyanti (pts1ed, mr) | desessa’nti → deseyyanti (cck: pī. ka.) | deseyyan → So Bm; Sk Si bis desessan ti. (pts note) | desessanti → deseyyan ti evaṁ (pts)‘I will teach them the Dhamma.’ Evañcettha, sunakkhatta, tathāgatassa hoti:
c → Sk omits. 9Bm Si repeat. (pts note) | evañcettha → etha (pts)But there are cases when the thought has occurred to the Tathāgata, ‘dhammaṁ nesaṁ desessan’ti.
desessanti → deseyyan ti (pts)‘I will teach them the Dhamma,’ Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.
abhisaṅkharitvā → (pts) | panidhekacce → pan idh ekacce (pts) | upasaṅkamitvā → upasaṁkamitvā (pts)but there are worthless men who come to him having formulated question after question, Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti:
pi → So Sk Si; Bm omits yam pi. (pts note) | evaṁ → Sk omits. (pts note)so that his thought, ‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti.
desessanti tassapi → deseyyan ti tassa pi (pts) | aññathattanti → aññathattan ti (pts)“I will teach them the Dhamma,” changes into something else.”

“Etassa bhagavā kālo, etassa sugata kālo,“Now is the time, O Blessed One. Now is the time, O One Well-Gone, yaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.for the Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will remember it.”

“Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
suṇāhi → suṇohi (bj, pts) | suṇohi → Bm Si suṇāhi. (pts note) | tena hi → tenahi (th) | manasi karohi → manasikarohi (th, pts)“Then in that case, Sunakkhatta, listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.
bhanteti → bhante ti (pts)“As you say, lord,” Sunakkhatta the Licchavi responded to the Blessed One. Bhagavā etadavoca—
etadavoca → etad avoca (pts)The Blessed One said:

Pañca kho ime, sunakkhatta, kāmaguṇā.
kho → Sk omits pañca kho. (pts note)“Sunakkhatta, there are these five strands of sensuality. Katame pañca?Which five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
rajanīyā → Bm kāmupasaṁhitā rajaniyā. (pts note) | kāmūpasaṁhitā → kāmūpasañhitā (th)Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. sotaviññeyyā saddā …pe…
pe → Si omits. (pts note)Sounds cognizable via the ear… ghānaviññeyyā gandhā …Aromas cognizable via the nose… jivhāviññeyyā rasā …
rasā → Sk adds pe. (pts note)Flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
kāmūpasaṁhitā → kāmūpasañhitā (th)Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. ime kho, sunakkhatta, pañca kāmaguṇā.These are the five strands of sensuality.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.
panetaṁ → pan etaṁ (pts) | idhekacco → idh ekacco (pts)“Now there’s the possible case where a certain person is intent on the baits of the world. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → cittiṁ (sya-all) | cittiṁ → vittiṁ. evaṁ sabbattha ñātabbaṁ (sya-all: sī.) | tappatirūpī → So Sk Bu; Bm Si tappaṭirūpī. (pts note) | vittiṁ → So Sk Bm, Si cittiṁ adding note that the Sinh. reading is vittiṁ. Evaṁ sabbattha ñātabbaṁ. (pts note) | ceva → eva (pts) | tadanudhammañca → tadanudhammañ ca (pts) | tañca → tañ ca (pts)When a person is intent on the baits of the world, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km, pts1ed) | sussūsati → sussusati (sya-all) | na → na ca (sya-all) | vittiṁ → cittiṁ (sya-all) | āneñjapaṭisaṁyuttāya → āṇañjapaṭisaṁyuttāya (pts) | upaṭṭhāpeti → upaṭṭhapeti (pts) | upaṭṭhapeti → upaṭṭhāpeti (bj: machasaṁ) | upaṭṭhāpeti → upaṭṭhapeti (cck: sī. syā. kaṁ. pī.) | āṇañjapaṭisaṁyuttāya → So Sk Bu; Bm Si āneṅj-, as at p. 229. (pts note) | kacchamānāya → Sk generally - māṇāya. (pts note) | sussūsati → So Sk; Bm sussasati; Si sussusati. (pts note) | upaṭṭhapeti → Bm u-āpeti. (pts note)But when talk concerning the imperturbable [the fourth jhāna and the dimensions of the infinitude of space & the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.
sakamhā → sakammā (bj)“Suppose that there were a man who had left his home village or town a long time ago. So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ.
acirapakkantaṁ → acirakapakkantaṁ (pts)And he were to meet with a man who had left the village or town only a short time ago. So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;
khemattañ → So Si; Bm khemataṅ; Sk khettañ. (pts note) | subhikkhattañ → So Si; Sk Bm subhikkhatañ. (pts note) | appābādhattañ → So Si; Bm a-atañ; Sk appābādhañ. (pts note) | khematañca subhikkhatañca appābādhatañca → khemattañca subhikkhattañca appābādhattañca (th) | khematañca subhikkhatañca appābādhatañca → khemattañ ca subhikkhattañ ca appābādhattañ ca (pts)He would ask if the people in the village or town were secure, well-fed, & free of disease, tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya.
khematañca subhikkhatañca appābādhatañca → khemattañca subhikkhattañca appābādhattañca (th) | khematañca subhikkhatañca appābādhatañca → khemattañ ca subhikkhattañ ca appābādhattañ ca (pts)and the second man would tell him if they were secure, well-fed, & free of disease. Taṁ kiṁ maññasi, sunakkhatta,
kiṁ → kim (pts)Now, what do you think, Sunakkhatta? api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti?
upaṭṭhāpeyya → upaṭṭhapeyya (bj, sya-all) | sussūseyya → sussuseyya (sya-all) | vittiṁ → cittiṁ (sya-all) | purisassa → (pts) | sussūseyya → tassa sussūseyya (bj: PTS) | sussūseyya → So Sk; Bm Si sussuseyya. (pts note) | upaṭṭhāpeyya tañca → upaṭṭhapeyya tañ ca (pts)Would the first man listen to the second man, lend ear, and exert his mind to know? Would he get along with the second man; would his mind feel at home with him?”

“Evaṁ, bhante”.
evaṁ → evam (pts)“Yes, lord.”

“Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.
ṭhānametaṁ → ṭhānaṁ etaṁ (bj: sīmu) | assa → Sk omits ṭhānam etam . . . assa. (pts note) | evameva → evam eva (pts) | idhekacco → idh ekacco (pts)“In the same way, it is possible that there is the case where a certain person is intent on the baits of the world. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → cittiṁ (sya-all) | Sunakkhatta → Sk omits kho S. (pts note) | ceva → eva (pts) | tadanudhammañca → tad anudhammañ ca (pts) | tañca → tañ ca (pts)When a person is intent on the baits of the world, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
sussūsati → sussusati (sya-all) | upaṭṭhāpeti → upaṭṭhapeti (sya-all, pts) | vittiṁ → cittiṁ (sya-all) | āneñjapaṭisaṁyuttāya → āṇañjapaṭisaṁyuttāya (pts) | sussūsati → All MSS here sussusati. (pts note) | na → Sk omits na. (pts note) | āneñjapaṭisaṁyuttāya → āneñjapaṭisaññuttāya (bjt) | ca taṁ → etaṁ (pts)But when talk concerning the imperturbable [the fourth jhāna and the dimensions of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him. So evamassa veditabbo:
veditabbo → Bm here adds āneñjasaṁyojanena hi kho visaṁyutto. (pts note) | evamassa → evam assa (pts)This is how it can be known that ‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.
āneñjasaṁyojanena hi kho visaṁyutto → (sya-all, pts) | visaṁyutto → āneñjasaṁyojanena hi kho visaṁyutto-iti pāṭho sī. syā. kaṁ. pī. potthakesu natthi, aṭṭhakathāsu pana tabbaṇṇanā dissatiyeva (cck note)‘This person is intent on the baits of the world.’

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa.
āneñjādhimutto → āṇañjādhimutto (pts) | panetaṁ → pan etam (pts) | idhekacco → idh ekacco (pts)“Now, there’s the possible case where a certain person is intent on the imperturbable. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → citti (sya-all) | āneñjādhimuttassa → āṇañjādhimuttassa (pts) | ceva → eva (pts) | tadanudhammañca → tad anudhammañ ca (pts) | tañca → tañ ca (pts)When a person is intent on the imperturbable, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, pts) | sussūsati → sussusati (sya-all) | vittiṁ → cittiṁ (sya-all) | upaṭṭhapeti → upaṭṭhāpeti (bj: machasaṁ) | lokāmisapaṭisaṁyuttāya → lokāmisapaṭisaññuttāya (bjt)But when talk concerning the baits of the world is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;
haritattāya → Bm haritatthāya. (pts note)“Just as a yellow leaf released from its stem is incapable of ever again becoming green, evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.
āneñjādhimuttassa → āṇañjādhimuttassa (pts) | ye → Sk yo. (pts note) | pavutte → So Bm Si; Sk here se vaputto. (pts note) | lokāmisasaṁyojane → lokāmisasaññojane (bjt, th) | evameva → evam eva (pts)in the same way, when a person is intent on the imperturbable, he is released from the fetter of the baits of the world. So evamassa veditabbo:
evamassa → evam assa (pts)This is how it can be known that ‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.
āneñjādhimutto purisapuggaloti ṭhānaṁ → āṇañjādhimutto purisapuggalo ti thānaṁ (pts) | hi → So Bm Si & Sk infra; Sk (here) & Bu l-jane hi. (pts note) | lokāmisasaṁyojanena → lokāmisasaññojanena (bjt, th) | visaṁyutto → visaññutto (bjt)‘This person, disjoined from the fetter of the baits of the world, is intent on the imperturbable.’

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.
ākiñcaññāyatanādhimutto → ākiñcaññādhimutto (pts) | ṭhānaṁ → thānaṁ (pts) | panetaṁ → pan etaṁ (pts) | idhekacco → idh ekacco (pts)“Now, there’s the possible case where a certain person is intent on the dimension of nothingness. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → cittiṁ (sya-all) | ceva → eva (pts) | tadanudhammañca → tad anudhammañ ca (pts) | tañca → tañ ca (pts)When a person is intent on the dimension of nothingness, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, pts) | sussūsati → sussusati (sya-all) | vittiṁ → cittiṁ (sya-all) | āneñjapaṭisaṁyuttāya → āṇañjapaṭisaṁyuttāya (pts) | āneñjapaṭisaṁyuttāya → āneñjapaṭisaññuttāya (bjt)But when talk concerning the imperturbable is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;
dvedhā → So Bm Si Bu; Sk dvidhā. (pts note) | dvedhābhinnā → dvedhā bhinnā (bjt, th, pts)“Just as a thick rock broken in two cannot be put back together again, evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.
āneñjasaṁyojane → āṇañjasaṁyojane (pts) | bhinne → So Bm Si Bu; Sk omits se & reads (?) hīnena. (pts note) | āneñjasaṁyojane → āneñjasaññojane (bjt, th) | evameva → evam eva (pts)in the same way, when a person is intent on the dimension of nothingness, he has broken the fetter of the imperturbable. So evamassa veditabbo:
evamassa → evam assa (pts)This is how it can be known that ‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.
āneñjasaṁyojanena → āṇañjasaṁyojanena (pts) | kho → (pts) | āneñjasaṁyojanena → āneñjasaññojanena (bjt, th) | visaṁyutto → visaññutto (bjt) | purisapuggaloti → purisapuggalo ti (pts)‘This person, disjoined from the fetter of the imperturbable, is intent on the dimension of nothingness.’

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.
panetaṁ → pan etaṁ (pts) | idhekacco → idh ekacco (pts)“Now, there’s the possible case where a certain person is intent on the dimension of neither perception nor non-perception. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → cittiṁ (sya-all) | ceva → eva (pts) | tadanudhammañca → tad anudhammañ ca (pts) | tañca → tañ ca (pts)When a person is intent on the dimension of neither perception nor non-perception, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, pts) | sussūsati → sussusati (sya-all) | vittiṁ → cittiṁ (sya-all) | ākiñcaññāyatanapaṭisaṁyuttāya → ākiñcaññāyatanapaṭisaññuttāya (bjt)But when talk concerning the dimension of nothingness is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.
chaḍḍeyya → chaddeyya (?) | chaḍḍeyya → chaddeyya (cck: ?)“Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. Taṁ kiṁ maññasi, sunakkhatta,
kiṁ → kim (pts)What do you think? api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?
bhatte → vante (si); bhutte (mr) | purisassa → (sya-all) | puna bhottukamyatā → sunakkhatta kamyatā (sya-all) | bhottukamyatā → bhattakamyatā (pts) | bhottukamyatā → bhattakamyatā (bj: PTS) | bhatte → vante (cck: ka. sī.); bhutte (cck: ka. sī. ka.) | bhatte → So Si; Bm bhutte; Sk vante. (pts note) | bhattakamyatā → Bm bhuttak-; Sk bhontuk-; Si Sunakkhatta k-. (pts note)Would he have any desire for that food?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord. “Taṁ kissa hetu”?Why is that? “Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.
bhattaṁ → vantaṁ (cck: sī.) | bhattaṁ → Sk vantaṁ. (pts note) | paṭikkūlasammatan → Si paṭikul-. (pts note) | aduñhi → aduṁ hi (bjt, pts) | paṭikūlasammatanti → paṭikkūlasammatanti (bjt, th) | paṭikūlasammatanti → paṭikkūlasammatan ti (pts)Because he would consider that food to be disgusting.”

“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante.
ākiñcaññāyatanasaṁyojane → ākiñcaññāyatanasaññojane (bjt, th) | evameva → evam eva (pts)“In the same way, when a person is intent on the dimension of neither perception nor non-perception, he has vomited up the fetter of the dimension of nothingness. So evamassa veditabbo:
evamassa → evam assa (pts)This is how it can be known that ‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
Ākiñcaññāyatanasaṁyojanena → So all MSS. here. (pts note) | ākiñcaññāyatanasaṁyojanena → ākiñcaññāyatanasaññojanena (bjt, th) | visaṁyutto → visaññutto (bjt) | purisapuggaloti → purisapuggalo ti (pts)‘This person, disjoined from the fetter of the dimension of nothingness, is intent on the dimension of neither perception nor non-perception.’

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa.
sammā nibbānādhimutto → sammānibbānādhimutto (bjt, th, pts) | panetaṁ → pan etaṁ (pts) | idhekacco → idh ekacco (pts)“Now, there’s the possible case where a certain person is rightly intent on unbinding. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
tappatirūpī → tappaṭirūpī (sya-all) | vittiṁ → cittiṁ (sya-all) | sammā nibbānādhimuttassa → sammānibbānādhimuttassa (bjt, th, pts) | ceva → eva (pts) | tadanudhammañca → tad anudhammañ ca (pts) | tañca → tañ ca (pts)When a person is rightly intent on unbinding, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, pts) | nevasaññānāsaññāyatanapaṭisaṁyuttāya → nevasaññānāsaññāyatanasaṁyuttāya (sya-all) | sussūsati → sussusati (sya-all) | vittiṁ → cittiṁ (sya-all) | nevasaññānāsaññāyatanapaṭisaṁyuttāya → nevasaññānāsaññāyatanapaṭisaññuttāya (bjt)But when talk concerning the dimension of neither perception nor non-perception is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;
viruḷhiyā → virūḷhiyā (bj, sya-all) | viruḷhiyā evameva → virūḷhiyā evam eva (pts) | virūḷhiyā → Bm viruḷhiyā. (pts note)“Just as a palm tree with its top cut off is incapable of further growth, evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.
anabhāvaṅkate → anabhāvakate (bj, pts1ed); anabhāvaṅgate (sya1ed, sya2ed, km) | se → se ucchinne (sya-all, pts) | anabhāvaṅkate → anabhāvaṅgate (sya-all); anabhāvakate (pts) | anabhāvakate → anabhāvaṁ kate (bj: sīmu, machasaṁ); anabhāvaṁ gate (bj: syā) | anabhāvaṁkate → anabhāvakate (cck: sī. pī.); anabhāvaṅgate (cck: syā. kaṁ.) | ucchinne → Bm omits. (pts note) | tālāvatthukate → Si tālav-. (pts note) | anabhāvakate → Si omits; Bm anabhāvaṁ kate. (pts note) | nevasaññānāsaññāyatanasaṁyojane → nevasaññānāsaññāyatanasaññojane (bjt, th) | sammā nibbānādhimuttassa → sammānibbānādhimuttassa (th, pts) | evameva → evam eva (pts)in the same way, when a person is rightly intent on unbinding, he has destroyed the fetter of the dimension of neither perception nor non-perception, has destroyed it by the root, made like a palmyra stump deprived of the conditions of development, not destined for future arising. So evamassa veditabbo:
evamassa → evam assa (pts)This is how it can be known that ‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.
nevasaññānāsaññāyatanasaṁyojanena → nevasaññānāsaññāyatanasaññojanena (bjt, th) | visaṁyutto → visaññutto (bjt) | sammā nibbānādhimutto → sammānibbānādhimutto (th) | sammā nibbānādhimutto purisapuggaloti → sammānibbānādhimutto purisapuggalo ti (pts)‘This person, disjoined from the fetter of the dimension of neither perception nor non-perception, is intent on unbinding.’

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:
panetaṁ → pan etaṁ (pts) | idhekaccassa → idh ekaccassa (pts) | evamassa → evam assa (pts)“Now, there’s the possible case where a certain monk thinks, ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.
chandarāgabyāpādena → chandarāga byāpādehi (sya-all) | chandarāgabyāpādena → So Bm Bu; Sk Si ch-pādehi. (pts note)‘Craving is said by the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
sammā nibbānādhimuttohamasmīti evaṁmāni → sammānibbānādhimuttohamasmīti evaṁ mānī (bj, pts); sammānibbānādhimuttohamasmīti evamādi (sya-all) | taṁ → tam (pts) | sammā nibbānādhimuttohamasmīti → sammānibbānādhimutto ham asmīti (pts)I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on unbinding.’ Evaṁmāni assa atathaṁ samānaṁ.
atathaṁ samānaṁ → atathaṁ sa mānaṁ (bj); atthaṁ samānaṁ (sya-all, km, pts1ed) | Evaṁmāni → evaṁ mānī (bj, pts1ed, mr); evamādi (sya-all, km) | atathaṁ → atthaṁ (sya-all, pts) | mānī → evaṁmāni (bj: machasaṁ); evamāni (bj: syā) | mānaṁ → atthaṁ samānā (bj: PTS, syā); atathaṁ samānā (bj: sīmu) | Evaṁmāni → evaṁmānī (cck: sī. pī. ka.); evamādi (cck: syā. kaṁ.) | samānaṁ → atthaṁ samānaṁ (cck: syā. kaṁ. pī.); atthasamānaṁ (cck: sī.) | evaṁmānī → Si evamādi. (pts note) | samānaṁ → So Si & Sk infra; Sk here atthasamāna; Bm atathaṁ s-. (pts note)Because this is not true of him, So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.
rūpadassanaṁ → Sk (here) rūpaṁ disvā. (pts note) | saddaṁ → Sk (here) adds satvā. (pts note) | gandhaṁ → Sk (here) adds ghāyitvā. (pts note) | dhammaṁ → Sk adds no participle here. (pts note) | sammā nibbānādhimuttassa → sammānibbānādhimuttassa (th, pts)he might pursue those things that are unsuitable for a person rightly intent on unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.When he pursues unsuitable forms & sights with the eye… pursues unsuitable ideas with the intellect, lust invades the mind. So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.With his mind invaded by lust, he incurs death or death-like suffering.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.
gāḷhūpalepanena → gāḷhupalepanena (pts)“Suppose that a man were wounded with an arrow thickly smeared with poison. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (sya-all, pts) | upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (bj: sīmu, syā, machasaṁ)His friends & companions, kinsmen & relatives would provide him with a surgeon. Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.The surgeon would cut around the opening of the wound with a knife Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.
parikantitvā → parikantetvā (bj, sya-all); vaṇamukhaṁ parikantetvā (pts) | parikantetvā → Bm parikantitvā. (pts note)and then would probe for the arrow with a probe. Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ.
esitvā → esetvā (bj, pts) | abbuheyya → abbaheyya (bj, pts); abbāheyya (sya-all) | saupādisesaṁ saupādisesoti → anupādisesaṁ anupādiseso ti (pts) | abbaheyya → abbuheyya (bj: sīmu, machasaṁ); abbāheyya (bj: syā) | esetvā → Bm Si esitvā. (pts note) | abbaheyya → Si abbāheyya; Bm abbuheyya; Sk abbaṁheyya. (pts note) | sa-upādisesaṁ → So Bm Si Bu; Sk upādisesaṁ. (pts note) | saupādisesaṁ → sa-upādisesaṁ anupādiseso (pts)He then would pull out the arrow and extract the poison, leaving a residue behind. Saupādisesoti jānamāno so evaṁ vadeyya:
Saupādisesoti → anupādisesoti (sya-all, km, pts1ed) | jānamāno → maññamāno (bj, pts1ed) | saupādisesoti → anupādisesoti (sya-all) | saupādisesoti → anupādisesoti (bj: syā, PTS) | maññamāno → jānamāno (bj: sīmu, machasaṁ, syā) | Saupādisesoti → anupādisesoti (sabbattha) ayaṁ hi tathāgatassa visayo (cck note) | jānamāno → maññamāno (sya-all: sī.) | maññamāno → So Bm Si; Si adding a note that the Sinhalese reading is maññamāno, which Sk reads here but not infra. (pts note) | saupādisesoti jānamāno → ti maññamāno (pts)Knowing that a residue was left behind, he would say, ‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso saupādiseso.
saupādiseso → anupādiseso (sya-all, km, pts1ed) | ubbhataṁ → ubbhahataṁ (sya-all) | saupādiseso analañca → anupādiseso alañca (sya-all) | saupādiseso → anupādiseso (bj: syā, PTS) | saupādiseso → anupādiseso (sabbattha) ayampi tathāgatassa visayo (cck note) | ubbhataṁ → Si ubbhahataṁ; Sk omits kho. (pts note) | apanīto → Bm apanito. (pts note) | saupādiseso → anupādiseso alañ (pts)‘My good man, your arrow has been pulled out. The poison has been extracted, with a residue left behind, Analañca te antarāyāya.
analañca → alañca (bj: syā, PTS) | antarāyāya → Sk inserts so. (pts note) | antarāyāya → anantarāyāya (th) | analañca → ca (pts)but it is not enough to do you harm. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
ceva → eva (pts)Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
kālañca → kālaṁ (bj) | kālena → kālena ca (bj) | na → (sya-all, pts) | pariyonandhi → pariyonaddhi (sya-all) | tena → Bm omits ca. 8 So Bm; Sk Si te. (pts note) | kālañca → kālaṁ ca (pts)Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don’t fill the opening of the wound. Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
rajosūkaṁ → rajosukaṁ (sya-all, pts) | rajosūkaṁ → rajosukaṁ (bj: syā, PTS, sīmu) | anuddhaṁsesi → Bm a-ti. (pts note)Don’t walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
vaṇasāropī’ti → vaṇassāropīti (mr) | vaṇānurakkhī → vanānurakkhī (pts) | vaṇasāropī’ti → vaṇassāropīti (ka.) vaṇa + saṁ + ropī = vaṇasāropī-iti padavibhāgo (cck note) | vaṇasāropīti → vaṇasāropī ti (pts)Keep looking after the wound, my good man, and work for its healing.’

Tassa evamassa:
evamassa → evam assa (pts)“The thought would occur to the man: ‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.
ubbhataṁ → ubbhahataṁ (sya-all) | ubbhataṁ → ubbhatam (pts)‘My arrow has been pulled out. The poison has been extracted, with a residue left behind, Analañca me antarāyāyā’ti.
analañca → alañca (th) | antarāyāyāti → anantarāyāyāti (th) | analañca → analañ ca (pts)but it is not enough to do me harm.’ So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
asappāyāni → sappāyāni (pts) | vaṇo → vaṇo na (pts) | eva → Sk inserts c'eva after bhojanāṁ. (pts note) | assāvī → Sk anassāvī. (pts note)He would eat unsuitable food, so the wound would fester. Na ca kālena kālaṁ vaṇaṁ dhoveyya, na ca kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa na kālena kālaṁ vaṇaṁ dhovato, na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.
pariyonandheyya → pariyonendhayya (bj); pariyonaddheyya (sya-all); pariyonandheyya na ca (pts) | na → na ca (sya-all) | na ca → (pts) | kālaṁ → kālaṁ ca (pts) | pariyonandheyya → Sk parisonaseyya na, omitting next ca. (pts note)He wouldn’t wash the wound or smear it with an ointment frequently, so blood & pus would fill the opening of the wound. Vātātape ca cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya.
rajosūkaṁ → rajosukaṁ (sya-all) | ca → (pts) | anuyuttassa rajosūkaṁ → ananuyuttassa rajosukaṁ (pts) | anuddhaṁseyya na → nānuddhaṁseyya vaṇānurakkhī (pts) | rajosūkaṁ → rajosukaṁ (bj: syā, PTS, sīmu) | rajosukaṁ → So Bm Si Bu; Sk (bis) rajosūkaṁ. (pts note)He would walk around in the wind & sun, so dust & dirt would contaminate the opening of the wound. Na ca vaṇānurakkhī vihareyya na vaṇasāropī.
vaṇasāropī → vaṇasāropi (sya-all) | vaṇānurakkhī → (pts) | na → (pts)He wouldn’t keep looking after the wound or work for its healing. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya.
asuci → asu ca (bj) | imissā ca → imissāva (sya-all) | ca asappāyakiriyāya → va sappāyakiriyāya (pts) | saupādiseso → anupādiseso (pts) | puthuttaṁ gaccheyya → virūheyya (pts) | ca → imissāca (bj: syā) | visadoso → asuci visadoso (bj: sabbattha) | va → So Si; Sk Bm ca. (pts note) | visadoso → Bu & Sk infra asuca; Sk (here) Bm Si asuci. (pts note) | puthuttaṁ → Sk puthu tatra. (pts note) | asuci visadoso → asucivisadoso (th) | saupādiseso tadubhayena → sa-upādiseso tad ubhayena (pts)Now, both because of these unsuitable actions of his and because of the residue of the dirty poison left behind, the wound would swell. So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
puthuttaṁ gatena → rūḷhena (pts) | nigaccheyya → nigaccheyya na (pts) | puthuttagatena → So Sk Bu; Bm Si puthuttaṁ gatena. (pts note)With the swelling of the wound he would incur death or death-like suffering.

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:
evameva → evam eva (pts) | ṭhānametaṁ → ṭhānaṁ etaṁ (pts) | idhekaccassa → idh ekaccassa (pts) | evamassa → evam assa (pts)“In the same way, there’s the possible case where a certain monk thinks, ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
chandarāgabyāpādena → chandarāga byāpādehi (sya-all) | vuttaṁ → (pts) | chandarāgabyāpādena → chandarāgavyāpādehi (bj: PTS, syā)‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
nibbānādhimuttohamasmīti evaṁmāni → nibbānādhimuttohamismīti evaṁ mānī (bj) | sammā nibbānādhimuttohamasmīti evaṁmāni → sammānibbānādhimuttohamasmīti evamādi (sya-all) | taṁ → tam (pts) | sammā nibbānādhimuttohamasmīti → sammānibbānādhimutto ham asmīti (pts)I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on unbinding.’ Evaṁmāni assa atathaṁ samānaṁ.
atathaṁ → atthaṁ (sya-all) | mānaṁ → atthaṁ samānaṁ (bj: sabbattha) | evaṁmānī → So Bm; Sk evamānī; Si evamādi. (pts note) | evaṁmāni → evaṁ mānī (bjt) | samānaṁ → sa mānaṁ (bjt)Because this is not true of him, So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.
sammā nibbānādhimuttassa → sammānibbānādhimuttassa (bjt, th, pts)he might pursue those things that are unsuitable for a person rightly intent on unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.
anuyuttassa → anuyuttassa so (sya-all) | rāgo → Si so rāgo. (pts note)When he pursues unsuitable forms & sights with the eye… pursues unsuitable ideas with the intellect, lust invades the mind. So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
cittena → So Bm Si; Sk so taṇhānudohaste taṇhānuddhastena maraṇaṁ vā &c. (pts note)With his mind invaded by lust, he incurs death or death-like suffering.

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;
yo → Sk omits yo. 5 Sk hīnāya vattati. Cf. supra p. 61 & 1 Jāt. 206. (pts note) | maraṇañhetaṁ → maraṇaṁ hetaṁ (bjt) | maraṇañhetaṁ → maraṇaṁ h etaṁ (pts) | hīnāyāvattati → hīnāy āvattati maraṇamattaṁ h (pts)For this is death in the discipline of the noble ones: when one renounces the training and returns to the lower life. maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.
yaṁ → yo (bj, sya-all) | saṅkiliṭṭhaṁ → saṁkiliṭṭhaṁ (my, ms2005, pts) | maraṇamattañhetaṁ → maraṇamattaṁhetaṁ (bjt) | maraṇamattañhetaṁ → etaṁ (pts)And this is death-like suffering: when one commits a defiled offense.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:
panetaṁ → pan etaṁ (pts) | idhekaccassa → idh ekaccassa (pts) | evamassa → evam assa (pts)“Now, there’s the possible case where a certain monk thinks, ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
chandarāgabyāpādena → chandarāgabyāpādehi (sya-all) | chandarāgabyāpādena → chandarāgavyāpādehi (pts)‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
sammā nibbānādhimuttohamasmīti → sammānibbānādhimuttohamasmīti (th) | taṁ → tam (pts) | sammā nibbānādhimuttohamasmīti → sammānibbānādhimutto ham asmīti (pts)I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on unbinding.’ Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.
rūpadassanaṁ → rūpaṁ disvā (pts) | saddaṁ → saddaṁ sutvā (pts) | so → Sk yo. (pts note) | sammā nibbānādhimuttasseva → sammānibbānādhimuttasseva (bjt, th) | sammā nibbānādhimuttassa → sammānibbānādhimuttassa (bjt, th, pts) | sammā nibbānādhimuttasseva → sammānibbānādhimuttassa eva (pts) | saddaṁ → saddam (pts) | phoṭṭhabbaṁ → phoṭṭhabbam (pts)Because he is rightly intent on unbinding, he wouldn’t pursue those things that are unsuitable for a person rightly intent on unbinding. He wouldn’t pursue unsuitable forms & sights with the eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa rāgo cittaṁ nānuddhaṁseyya.
nānuyuttassa → ananuyuttassa (sya-all, pts); ananuyattassa (pts) | cakkhunā → cakkhūnā (pts)When he doesn’t pursue unsuitable forms & sights with the eye… doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
rāgānuddhaṁsitena → rāgānuddhasitena (pts) | neva → n eva (pts)With his mind not invaded by lust, he doesn’t incur death or death-like suffering.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.
gāḷhupalepanena → So Si; Sk ga-; Bm gālap-. (pts note)“Suppose that a man were wounded with an arrow thickly smeared with poison. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (sya-all)His friends & companions, kinsmen & relatives would provide him with a surgeon. Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.
satthena → setthana (bjt)The surgeon would cut around the opening of the wound with a knife Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.
parikantitvā → parikantetvā (bj, sya-all) | satthena → satthena sallaṁ (sya-all) | vaṇamukhaṁ → Sk omits s. v. & inserts na. (pts note) | parikantitvā → vaṇamukhaṁ parikantetvā (pts)and then would probe for the arrow with a probe. Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ.
abbuheyya → abbaheyya (bj); abbāheyya (sya-all) | sallaṁ → (sya-all) | abbaheyya → abbuheyya (bj: machasaṁ); abbāheyya (bj: syā) | esitvā → esetvā (pts)He then would pull out the arrow and extract the poison, leaving no residue behind. Anupādisesoti jānamāno so evaṁ vadeyya:
jānamāno → So all MSS. here. (pts note) | anupādisesoti → anupādiseso ti (pts)Knowing that no residue was left behind, he would say, ‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso anupādiseso.
ubbhataṁ → ubbhahataṁ (sya-all)‘My good man, your arrow has been pulled out. The poison has been extracted, with no residue left behind, Analañca te antarāyāya.
analañca → alañca (th) | antarāyāya → anantarāyāya (th) | analañca → analañ ca (pts)so it is not enough to do you harm. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
ceva → eva (pts)Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi. Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
kālañca → ca kālaṁ (bj) | kālena → kālena ca (bj) | na → (sya-all) | pariyonandhi → pariyonaddhi (sya-all) | vaṇamukhaṁ → Sk omits dhovato kālena kālaṁ vaṇa. (pts note) | kālañca → kālaṁ ca (pts)Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don’t fill the opening of the wound. Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
anuyuttassa → ananuyuttassa (bj) | rajosūkaṁ → rajo sukaṁ (sya-all) | ananuyuttassa → anuyuttassa (bj: PTS) | vātātape → vātā tape (bjt) | rajosūkaṁ → rajosukaṁ (pts)Don’t walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
vaṇānurakkhī → vanānurakkhī (pts) | vaṇasāropīti → vaṇasāropī ti (pts)Keep looking after the wound, my good man, and work for its healing.’

Tassa evamassa:
evamassa → evam assa (pts)“The thought would occur to the man: ‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.
ubbhataṁ → ubbhahataṁ (sya-all)‘My arrow has been pulled out. The poison has been extracted with no residue left behind, Analañca me antarāyāyā’ti.
analañca → alañca (th) | antarāyāyāti → anantarāyāyāti (th) | analañca → analañ ca (pts)so it is not enough to do me harm.’ So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.
ceva → eva (pts)He would eat suitable food, so the wound wouldn’t fester. Kālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.
kālañca → ca kālaṁ (bj) | kālena → kālena ca (bj) | pariyonandheyya → na pariyonaddheyya (sya-all) | kālañca → kālaṁ ca (pts)He would wash the wound and smear it with an ointment frequently, so blood & pus wouldn’t fill the opening of the wound. Na ca vātātape cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya.
rajosūkaṁ → rajo sukaṁ (sya-all) | rajosūkaṁ → rajosukaṁ (pts)He would not walk around in the wind & sun, so dust & dirt wouldn’t contaminate the opening of the wound. Vaṇānurakkhī ca vihareyya vaṇasāropī.
vaṇasāropī → Sk Si add ti. (pts note)He would keep looking after the wound and would work for its healing. Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.
asu ca → asuci (sya-all, km, pts1ed) | viruheyya → virūheyya (bj, sya-all) | imissā ca → imissāva (sya-all) | asu ca visadoso → asucivisadoso (sya-all) | virūheyya → parūheyya (bj: PTS) | ca → asuci (sabbattha) socāti tabbaṇṇanā manasikātabbā (cck note) | va → so Si; Sk Bm ca. (pts note) | asuci → so Si; Bm asuhī; Sk asuca. (pts note) | virūheyya → So Si; Bm viruheyya; Sk ruheyya. (pts note) | sappāyakiriyāya → sappāya kiriyāya (bjt)Now, both because of these suitable actions of his and because of there being no residue of the poison left behind, the wound would heal. So ruḷhena vaṇena sañchavinā neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
ruḷhena → rūḷhena (bj, sya-all) | rūḷhena → So Si; Bm Sk ru heda. (pts note) | neva → n eva (pts) | + → evam (pts)With the healing of the wound and its being covered with skin, he wouldn’t incur death or death-like suffering.

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:
idhekaccassa → panidhekaccassa (sya-all) | evameva → eva (pts) | ṭhānametaṁ → ṭhānaṁ etaṁ (pts) | idhekaccassa → idh ekaccassa (pts) | evamassa → evam asa (pts)“In the same way, there’s the possible case where a certain monk thinks, ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
chandarāgabyāpādena → chandarāga byāpādehi (sya-all)‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
sammā nibbānādhimuttohamasmīti → sammānibbānādhimuttohamasmīti (th)I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on unbinding.’ Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.
gandhaṁ → Sk adds ghāyitvā. (pts note) | sammā nibbānādhimuttasseva → sammānibbānādhimuttasseva (th) | sammā nibbānādhimuttassa → sammānibbānādhimuttassa (th) | rūpadassanaṁ → rūpaṁ disvā (pts) | + → sutvā (pts)Because he is rightly intent on unbinding, he wouldn’t pursue those things that are unsuitable for a person rightly intent on unbinding. He wouldn’t pursue unsuitable forms & sights with the eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa, rāgo cittaṁ nānuddhaṁseyya.
nānuyuttassa → ananuyuttassa (sya-all) | cakkhunā → cakkhūnā (pts) | nānuyuttassa → ananuyattassa (pts)When he doesn’t pursue unsuitable forms & sights with the eye… doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
neva → n eva (pts)With his mind not invaded by lust, he doesn’t incur death or death-like suffering.

Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.
atthassa viññāpanāya ayaṁyevettha → atthaviññāpanāya ayamevettha (sya-all) | katā → Sk omits kati. (pts note) | viññāpanāya → Si atthav-. (pts note)“I have given this simile to convey a meaning. Ayaṁyevettha attho—
ayaṁyevettha → ayamevettha (bj, pts) | ayaṁyevettha → ayam ev ettha (pts)The meaning is this: vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;
etaṁ → Sk janena taṁ. (pts note) | vaṇoti → vaṇo ti (pts) | channetaṁ → chann etaṁ (pts)the wound stands for the six internal sense media; visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ;
visadosoti → visadoso ti (pts) | avijjāyetaṁ → avijjāy etaṁ (pts)the poison, for ignorance; sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ;
sallanti → sallan ti (pts) | taṇhāyetaṁ → taṇhāy etaṁ (pts)the arrow, for craving; esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ;
satiyāyetaṁ → satiyetaṁ (sya-all) | esanīti → esanī ti (pts) | satiyāyetaṁ → satiyāy etaṁ (pts)the probe, for mindfulness; satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ;
satthanti → satthan ti (pts) | ariyāyetaṁ → ariyāy etaṁ (pts)the knife, for noble discernment; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
sallakattoti → sallakatto ti (pts) | tathāgatassetaṁ → tathāgatass etaṁ (pts)the surgeon, for the Tathāgata, worthy & rightly self-awakened.

So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī.“Now, when a monk—maintaining restraint over the six spheres of contact, ‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.
dukkhassa mūlanti → dukkhamūlanti (sya-all) | nirupadhi → nirupadhī (sya-all) | uppādessatīti → anuppadassatīti (sya-all) | mūlanti → dukkhamūlaṁ (bj: syā) | mūlan → Si dukkhamulan. (pts note) | uppadessatīti → So Bu; Si anupp.; Sk anuppadassati; Bm upādessatīti. (pts note) | mūlanti → mūlan ti (pts) | upadhisaṅkhaye → upadhisaṁkhaye (pts) | uppādessatīti netaṁ → uppadessatīti n etaṁ (pts)knowing that ‘Acquisition is the root of stress’—is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.

Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;
rasasampanno → (pts) | āpānīyakaṁso → Sk here āpāṇīyakaṁso & infra apānīyyakaṁsaṁsaṁ; Si āpāniyakaṁsaṁ. (pts note) | gandhasampanno → Si adds rasasampanno. (pts note)“Suppose there were a beverage in a bronze cup—consummate in its color, smell, & flavor— so ca kho visena saṁsaṭṭho.but mixed with poison. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.
dukkhapaṭikkūlo → Si d-ulo; Bm d-ikulo. (pts note)And suppose a man were to come along, wanting to live, not wanting to die, desiring pleasure, & abhorring pain. Taṁ kiṁ maññasi, sunakkhatta,What do you think, Sunakkhatta? api nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā:
jaññā → Sk piheyya sakko. (pts note)Would he drink the beverage in the bronze cup knowing that ‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?
pivitvā → pitvā (sya-all, pts) | pitvā → Sk viditvā. (pts note) | dukkhanti → dukkhan ti (pts)‘Having drunk this, I will incur death or death-like suffering’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.
evameva → evam eva (pts)“In the same way, when a monk—maintaining restraint over the six spheres of contact, ‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.
mūlanti → mūlan ti (pts) | upadhisaṅkhaye → upadhisaṁkhaye (pts) | netaṁ → n etaṁ (pts)knowing that ‘Acquisition is the root of stress’—is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.

Seyyathāpi, sunakkhatta, āsīviso ghoraviso.
āsīviso → āsiviso (cck, mr) | āsīviso → āsiviso (cck: ka.)“Suppose there were a deadly poisonous viper, Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.
dukkhapaṭikūlo → dukkhapaṭikkūlo (bjt, th, pts)and a man were to come along, wanting to live, not wanting to die, desiring pleasure, & abhorring pain. Taṁ kiṁ maññasi, sunakkhatta,What do you think, Sunakkhatta? api nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā:
dajjā → yuñjeyya (bj, mr) | hatthaṁ → hatthe (sya-all) | dajjā → yuñjeyya (cck: ka.) | amussa → Sk assa. (pts note) | hatthaṁ → Si hatthe. (pts note)Would he give his hand or finger to the snake knowing that ‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?
imināhaṁ → iminā haṁ (pts) | dukkhanti → dukkhan ti (pts)‘Having been bitten by this, I will incur death or death-like suffering’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.
evameva → evam eva (pts)“In the same way, when a monk—maintaining restraint over the six spheres of contact, ‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—
dukkhassa mūlanti → dukkhamūlanti (sya-all) | nirupadhi → nirupadhī (sya-all) | uppādessatīti → anuppadassatīti (sya-all) | upadhisaṅkhaye → upadhi saṅkhaye (bjt) | mūlanti → mūlan ti (pts) | upadhisaṅkhaye → upadhisaṁkhaye (pts)knowing that ‘Acquisition is the root of stress’—is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.” netaṁ ṭhānaṁ vijjatī”ti.
netaṁ ṭhānaṁ → n etaṁ thānaṁ (pts)

Idamavoca bhagavā.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.
Licchaviputto → Sk omits L-to. (pts note)Gratified, Sunakkhatta the Licchavi delighted in the Blessed One’s words.

Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.
sunakkhattasuttaṁ niṭṭhitaṁ → sunakkhatta suttaṁ (bjt)