Evaṁ me sutaṁ—
paṭhamo → gāthāyo panetā sabbattha vyākulā dissanti (bj note) | pe → spelled out in full (bjt) | evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.
bhikkhavoti → bhikkhavo ti (pts)“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
bhadanteti → bhadante ti (pts)“Yes, lord,” the monks responded to him. Bhagavā etadavoca:
etadavoca → etad-avoca (pts)The Blessed One said,

“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
idheva → idh eva (pts)“Monks, ‘Right here there is the contemplative, here there is the contemplative of the second order, here there is the contemplative of the third order, here there is the contemplative of the fourth order. suññā parappavādā samaṇebhi aññehīti.
samaṇebhi aññehīti → samaṇehi aññeti (bj, pts1ed, mr); samaṇehi aññebhīti (sya-all) | samaṇebhi aññehīti evametaṁ → samaṇehi aññeti evameva (bj); samaṇehi aññebhīti evameva (sya-all) | aññeti → aññehīti (bj: syā, machasaṁ) | aññehīti → samaṇehi aññeti (sī. pī. ka.) ettha aññehīti sakāya paṭiññāya saccābhiññehīti attho veditabbo (cck note)Other teachings are empty of knowledgeable contemplatives’: Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.
Evametaṁ → evameva (bj, sya-all, mr) | evameva → evamevaṁ (bj: sīmu9) | Evametaṁ → evameva (cck: syā. ka.) | evametaṁ → evam-etaṁ (pts)Thus you rightly roar a lion’s roar.

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
yaṁ → yaṁ idha (bj, sya-all, pts) | panetaṁ → pan etaṁ (pts)“Now, there exists the possibility, monks, that wanderers of other sects might say, ‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—
āyasmanto → āyasmanto attani sampassamānā (sya-all) | āyasmanto → āyasmanto attati sampassamānānā (bj: syā) | panāyasmantānaṁ → pan āyasmantānaṁ (pts)‘But what is your assurance, what is your strength, on the basis of which, seeing it within yourselves, you venerable ones say, idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
idheva → idh eva (pts)“Right here there is the contemplative, here there is the contemplative of the second order, here there is the contemplative of the third order, here there is the contemplative of the fourth order. suññā parappavādā samaṇebhi aññehī’ti?
samaṇebhi aññehīti → samaṇehi aññeti (bj, pts) | samaṇebhi aññehīti → samaṇehi aññebhīti (th) | samaṇebhi aññehīti → samaṇehi aññe ti (pts)Other teachings are empty of knowledgeable contemplatives”?’ Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
evamassu → evam-assu (pts)“The wanderers of other sects saying that should be told this: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—‘Friends, there are four qualities pointed out by the Blessed One—the One Who Knows, the One Who Sees, the Worthy One, Rightly Self-awakened—that, seeing them within ourselves, we say,

idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;“Right here there is the contemplative, here there is the contemplative of the second order, here there is the contemplative of the third order, here there is the contemplative of the fourth order. suññā parappavādā samaṇebhi aññehīti.
samaṇebhi aññehīti → samaṇehi aññeti (bj) | samaṇebhi aññehīti → samaṇehi aññebhīti (th)Other teachings are empty of knowledgeable contemplatives.” Katame cattāro?Which four? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā;We have confidence in our Teacher, we have confidence in the Dhamma, we have virtues that we have made complete, sahadhammikā kho pana piyā manāpā—
pana → pana no (pts) | piyā → no piyā (bj: PTS)and our companions in the Dhamma— gahaṭṭhā ceva pabbajitā ca.
ceva → eva (pts)both lay & those gone forth—are dear and agreeable to us. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—These are the four qualities pointed out by the Blessed One—the One Who Knows, the One Who Sees, the Worthy One, Rightly Self-awakened—that, seeing them within ourselves, we say, idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;“Right here there is the contemplative, here there is the contemplative of the second order, here there is the contemplative of the third order, here there is the contemplative of the fourth order. suññā parappavādā samaṇebhi aññehī’ti.
samaṇebhi aññehīti → samaṇehi aññeti (bj) | samaṇebhi aññehīti → samaṇehi aññebhīti (th)Other teachings are empty of knowledgeable contemplatives.”’

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“Now, there exists the possibility, monks, that wanderers of other sects might say, ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni,
yo → so (pts) | amhākampi → amhākam-pi (pts) | mayampi → mayam-pi (pts)‘But we, too, friends, have confidence in our Teacher, we, too, have confidence in the Dhamma, we, too, have virtues that we have made complete, amhākampi sahadhammikā piyā manāpā—
amhākampi → amhākam-pi (pts)and our companions in the Dhamma— gahaṭṭhā ceva pabbajitā ca.
ceva → eva (pts)both lay & those gone forth—are dear and agreeable to us as well. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?
adhippayāso → adhippāyo (bj, sya-all, pts1ed); adhippāyaso (bj-a); adhippayogo (mr) | adhippayāso → adhippāyo (pts) | adhippāyo → adhippāyaso (bj: aṭṭhakathā) | adhippayāso → adhippāyo (cck: ka. sī. syā. pī.); adhippayogo (cck: ka.) | adhippāyo → adhippāyasotipi pāṭho (sya-all note) | tumhākañceva amhākañcāti → tumhākañ-c eva amhākañ-cāti (pts)So what difference, what distinction, what distinguishing factor is there between you and us?’

Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (bjt) | evamassu → evam-assu (pts)“The wanderers of other sects saying that should be told this: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?
puthu → puthū (sya-all) | puthu niṭṭhāti → puthū niṭṭhā ti (pts) | kiṁ panāvuso → kimpanāvuso (bjt) | kiṁ panāvuso → kim-pan āvuso (pts)‘But, friends, is the goal one or many?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākareyyuṁ ekāvuso → vyākareyyuṁ ekā hāvuso (bj) | byākaramānā → vyākaramānā (bjt)Rightly answering, the wanderers of other sects would answer, ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.
ekāvuso → ekā hāvuso (sya-all) | puthu → puthū (sya-all) | puthu niṭṭhāti → puthū niṭṭhā ti (pts)‘The goal is one, not many.’

‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti?
panāvuso → pan āvuso (pts)“‘And friends, is that goal for one with passion or for one without passion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.
vītarāgassāvuso → vītarāgass āvuso (pts)‘The goal is for one without passion, not for one with passion.’

‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti?
panāvuso → pan āvuso (pts)“‘And friends, is that goal for one with aversion or for one without aversion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.
vītadosassāvuso → vītadosass āvuso (pts)‘The goal is for one without aversion, not for one with aversion.’

‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti?
panāvuso → pan āvuso (pts)“‘And friends, is that goal for one with delusion or for one without delusion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.
vītamohassāvuso → vītamohass āvuso (pts)‘The goal is for one without delusion, not for one with delusion.’

‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?
panāvuso → pan āvuso (pts)“‘And friends, is that goal for one with craving or for one without craving?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.
vītataṇhassāvuso → vītataṇhass āvuso (pts)‘The goal is for one without craving, not for one with craving.’

‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?
panāvuso → pan āvuso (pts) | saupādānassa → sa-upādānassa (pts)“‘And friends, is that goal for one with clinging or for one without clinging?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.
anupādānassāvuso → anupādānass āvuso (pts)‘The goal is for one without clinging, not for one with clinging.’

‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti?
niṭṭhā → (sya-all) | + → sa-upādānassāti (pts) | panāvuso → pan āvuso (pts) | aviddasunoti → aviddasuno ti (pts)“‘And friends, is that goal for one who is wise or for one who is foolish?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.
aviddasunoti → aviddasuno ti (pts)‘The goal is for one who is wise, not for one who is foolish.’

‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti?
ananuruddhaappaṭiviruddhassāti → ananuruddhappaṭiviruddhassāti (sya-all) | anuruddhappaṭiviruddhassa → anuruddhapaṭiviruddhassa (bjt) | anuruddhappaṭiviruddhassa → anuruddha paṭiviruddhassa (th) | panāvuso → pan āvuso (pts) | anuruddhappaṭiviruddhassa → anuruddha-paṭiviruddhassa (pts) | ananuruddhaappaṭiviruddhassāti → ananuruddha-appaṭiviruddhassāti (pts)“‘And friends, is that goal for one who embraces & rejects or for one who doesn’t embrace & reject?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.
ananuruddhaappaṭiviruddhassāvuso → ananuruddhappaṭiviruddhassāvuso (sya-all) | anuruddhappaṭiviruddhassāti → anuruddhapaṭiviruddhassāti (bjt) | anuruddhappaṭiviruddhassāti → anuruddha paṭiviruddhassāti (th) | ananuruddhaappaṭiviruddhassāvuso → ananuruddha-appaṭiviruddhass āvuso (pts) | anuruddhappaṭiviruddhassāti → anuruddha-paṭiviruddhassāti (pts)‘The goal is for one who doesn’t embrace & reject, not for one who embraces & rejects.’

‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti?
panāvuso → pan āvuso (pts) | nippapañcaratinoti → nippapañcaratino ti (pts)“‘And friends, is that goal for one who finds pleasure & delight in objectification or for one who finds pleasure & delight in non-objectification?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
byākaramānā → vyākaramānā (bjt) | byākareyyuṁ → vyākareyyuṁ (bjt)Rightly answering, the wanderers of other sects would answer, ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.
nippapañcārāmassāvuso → nippapañcārāmass āvuso (pts) | papañcaratinoti → papañcaratino ti (pts)‘The goal is for one who finds pleasure & delight in non-objectification, not for one who finds pleasure and delight in objectification.’

Dvemā, bhikkhave, diṭṭhiyo—
dvemā → dve mā (pts)“Monks, there are these two views: bhavadiṭṭhi ca vibhavadiṭṭhi ca.the view of becoming and the view of non-becoming. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.
keci → ke ci (bjt)Now, those contemplatives & brahmans who are attached to the view of becoming, who hold to the view of becoming, who relish the view of becoming reject the view of non-becoming. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
keci → ke ci (bjt)Whereas those contemplatives & brahmans who are attached to the view of non-becoming, who hold to the view of non-becoming, who relish the view of non-becoming reject the view of becoming.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;
atthaṅgamañca → atthagamañca (bj, pts) | papañcārāmā → papañcārāmā te (bj) | keci → ke ci (bjt) | anuruddhappaṭiviruddhā → anuruddhapaṭiviruddhā (bjt) | anuruddhappaṭiviruddhā → anuruddha paṭiviruddhā (th) | samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca → samudayañ-ca atthagamañ-ca assādañ-ca ādīnavañ-ca nissaraṇañ-ca (pts) | saupādānā → sa-upādānā (pts) | anuruddhappaṭiviruddhā → anuruddha-paṭiviruddhā (pts)“And those contemplatives & brahmans who don’t discern, as they have come to be, the origination, the passing away, the allure, the drawbacks of—or the escape from—these two views: They are with passion, with aversion, with delusion, with craving, with clinging. They are foolish; they embrace & reject; they find pleasure & delight in objectification. te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
upāyāsehi → jarāmaraṇena sokaparideva dukkhadomanassupāyāsehi (bj: syā); jarāmaraṇena (bj: sī.væa)They are not released, from birth, aging, & death, from sorrows, lamentations, pains, distresses, & despairs. ‘na parimuccanti dukkhasmā’ti vadāmi.
dukkhasmāti → dukkhasmā ti (pts)They are not released, I tell you, from suffering & stress.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;
atthaṅgamañca → atthagamañca (bj, pts) | ca kho → hi (sya-all) | bhikkhave → (sya-all) | ananuruddhaappaṭiviruddhā → ananuruddhappaṭiviruddhā (sya-all) | keci → ye ca keci samaṇā vā (bj: sī.væa) | atthagamañca → atthaṅgamañca (bj: machasaṁ, syā) | samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca → samudayañ-ca atthagamañ-ca assādañ-ca ādīnavañ-ca nissaraṇañ-ca (pts) | ananuruddhaappaṭiviruddhā → ananuruddha-appaṭiviruddhā (pts)“Whereas those contemplatives & brahmans who do discern, as they have come to be, the origination, the passing away, the allure, the drawbacks of—and the escape from—these two views: They are without passion, without aversion, without delusion, without craving, without clinging. They are wise; they don’t embrace & reject; they find pleasure & delight in non-objectification. te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;They are released, from birth, aging, & death, from sorrows, lamentations, pains, distresses, & despairs. ‘parimuccanti dukkhasmā’ti vadāmi.
dukkhasmāti → dukkhasmā ti (pts)They are released, I tell you, from suffering & stress.

Cattārimāni, bhikkhave, upādānāni.
cattārimāni → cattār imāni (pts)“Monks, there are these four clingings. Katamāni cattāri?Which four? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
kāmupādānaṁ diṭṭhupādānaṁ sīlabbatupādānaṁ attavādupādānaṁ → kāmūpādānaṁ diṭṭhūpādānaṁ sīlabbatūpādānaṁ attavādūpādānaṁ (bj)Sensuality clinging, view clinging, habit-&-practice clinging, and doctrine-of-self clinging.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj)“There are some contemplatives & brahmans who, though claiming doctrines that comprehend all types of clinging, Te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | paññapenti → paññāpenti (sya-all, pts)don’t rightly describe the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti → paññāpenti (bj, sya-all, pts) | diṭṭhupādānassa → diṭṭhūpādānassa (bj) | sīlabbatupādānassa → sīlabbatūpādānassa (bj) | attavādupādānassa → attavādūpādānassa (bj) | paññāpenti → paññapenti (bj: machasaṁ) | pariññaṁ paññapenti → p p (pts)They describe the comprehension of sensuality clinging, but not the comprehension of view clinging, habit-&-practice clinging, or doctrine-of-self clinging. Taṁ kissa hetu?Why is that? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti.
nappajānanti → na-ppajānanti (pts)Because these contemplatives & brahmans don’t discern these three instances as they have come to be. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj) | paṭijānamānā → (sya-all) | samaṇabrāhmaṇā → samaṇabrahmaṇā (th)That’s why, though claiming doctrines that comprehend all types of clinging, te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | paññapenti → paññāpenti (sya-all, pts)they don’t rightly describe the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti → paññāpenti (bj, sya-all, pts) | diṭṭhupādānassa → diṭṭhūpādānassa (bj) | sīlabbatupādānassa → sīlabbatūpādānassa (bj) | attavādupādānassa → attavādūpādānassa (bj) | pariññaṁ paññapenti → p p (pts)They describe the comprehension of sensuality clinging, but not the comprehension of view clinging, habit-&-practice clinging, or doctrine-of-self clinging.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj)“There are some contemplatives & brahmans who, though claiming doctrines that comprehend all types of clinging, Te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | paññapenti → paññāpenti (sya-all, pts)don’t rightly describe the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti diṭṭhupādānassa → paññāpenti diṭṭhūpādānassa (bj) | paññapenti → paññāpenti (bj, sya-all) | sīlabbatupādānassa → sīlabbatūpādānassa (bj) | attavādupādānassa → attavādūpādānassa (bj)They describe the comprehension of sensuality clinging and view clinging, but not the comprehension of habit-&-practice clinging or doctrine-of-self clinging. Taṁ kissa hetu?Why is that? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti.
nappajānanti → na-ppajānanti (pts)Because these contemplatives & brahmans don’t discern these two instances as they have come to be. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj)That’s why, though claiming doctrines that comprehend all types of clinging, te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | sabbupādānapariññaṁ paññapenti → sabbupādānassa pariññaṁ paññāpenti (sya-all) | paññapenti → paññāpenti (pts) | sabbūpādānapariññaṁ → sabbūpādānassa (bj: syā) | sammā → paṭijānamānā na sammā (cck: ?)they don’t rightly describe the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti diṭṭhupādānassa → paññāpenti diṭṭhūpādānassa (bj) | paññapenti → paññāpenti (bj, sya-all) | sīlabbatupādānassa → sīlabbatūpādānassa (bj) | attavādupādānassa → attavādūpādānassa (bj) | paññapenti na → paññāpenti (sya-all)They describe the comprehension of sensuality clinging and view clinging, but not the comprehension of habit-&-practice clinging or doctrine-of-self clinging.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj)“There are some contemplatives & brahmans who, though claiming doctrines that comprehend all types of clinging, Te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | sabbupādānapariññaṁ paññapenti → sabbupādānassa pariññaṁ paññāpenti (sya-all) | paññapenti → paññāpenti (pts) | sabbūpādānapariññaṁ → sabbūpādānassa (bj: syā)don’t rightly describe the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti diṭṭhupādānassa → paññāpenti diṭṭhūpādānassa (bj) | paññapenti sīlabbatupādānassa → paññāpenti sīlabbatūpādānassa (bj) | paññapenti → paññāpenti (bj, sya-all) | attavādupādānassa → attavādūpādānassa (bj)They describe the comprehension of sensuality clinging, view clinging, and habit-&-practice clinging, but not the comprehension of doctrine-of-self clinging. Taṁ kissa hetu?Why is that? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti.
imañhi → imaṁ hi (bjt, th, pts) | nappajānanti → na-ppajānanti (pts)Because these contemplatives & brahmans don’t discern that one instance as it has come to be. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
sabbupādānapariññāvādā → sabbūpādānapariññāvādā (bj)That’s why, though claiming doctrines that comprehend all types of clinging, they don’t rightly describe the comprehension of all types of clinging. te na sammā sabbupādānapariññaṁ paññapenti—
sabbupādānapariññaṁ paññapenti kāmupādānassa → sabbūpādānapariññaṁ paññāpenti kāmūpādānassa (bj) | sabbupādānapariññaṁ paññapenti → sabbupādānassa pariññaṁ paññāpenti (sya-all) | paññapenti → paññāpenti (pts) | sabbūpādānapariññaṁ → sabbūpādānassa (bj: syā) | sammā → paṭijānamānā na sammā (cck: ?)They describe the comprehension of sensuality clinging, view clinging, and habit-&-practice clinging, but not the comprehension of doctrine-of-self clinging. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
paññapenti diṭṭhupādānassa → paññāpenti diṭṭhūpādānassa (bj) | paññapenti sīlabbatupādānassa → paññāpenti sīlabbatūpādānassa (bj) | paññapenti → paññāpenti (bj, sya-all, pts) | attavādupādānassa → attavādūpādānassa (bj)

Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;“In a doctrine & discipline of this sort, monks, it’s obvious that confidence in the teacher is not rightly directed, yo dhamme pasādo so na sammaggato akkhāyati;confidence in the doctrine is not rightly directed, yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati;the completion of virtues is not rightly directed, yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.and the dearness & agreeability of one’s companions is not rightly directed. Taṁ kissa hetu?Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
evañhetaṁ → evaṁ hetaṁ (bjt) | yathā taṁ → yathātaṁ (th) | evañhetaṁ → evaṁ h etaṁ (pts)Because that’s how it is, monks, in a poorly proclaimed doctrine & discipline—poorly expounded, not leading out, not leading to calm, expounded by one not rightly self-awakened.

Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—
sabbupādānapariññāvādo → sabbūpādānapariññāvādo (bj) | sabbupādānapariññaṁ paññapeti kāmupādānassa → sabbūpādānapariññaṁ paññāpeti kāmūpādānassa (bj) | paññapeti → paññāpeti (sya-all, pts)“But the Tathāgata, monks—the Worthy One, the Rightly Self-awakened One—claiming a doctrine that comprehends all types of clinging, rightly describes the comprehension of all types of clinging. kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.
paññapeti diṭṭhupādānassa → paññāpeti diṭṭhūpādānassa (bj) | paññapeti sīlabbatupādānassa → paññāpeti sīlabbatūpādānassa (bj) | paññapeti attavādupādānassa → paññāpeti attavādūpādānassa (bj) | paññapeti → paññāpeti (bj, sya-all, pts) | pariññaṁ paññapeti → p p (pts)He describes the comprehension of sensuality clinging, view clinging, habit-&-practice clinging, and doctrine-of-self clinging.

Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;“In a Dhamma & Vinaya of this sort, monks, it’s obvious that confidence in the teacher is rightly directed, yo dhamme pasādo so sammaggato akkhāyati;confidence in the doctrine is rightly directed, yā sīlesu paripūrakāritā sā sammaggatā akkhāyati;
paripūrakāritā → paripūrikāritātipi pāṭho (sya-all note)the completion of virtues is rightly directed, yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati.and the dearness & agreeability of one’s companions is rightly directed. Taṁ kissa hetu?Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
evañhetaṁ → evaṁ hetaṁ (bjt) | yathā taṁ → yathātaṁ (th) | suppavedite → supavedite (th) | evañhetaṁ → evaṁ h etaṁ (pts)Because that’s how it is, monks, in a well-proclaimed Dhamma & Vinaya—well expounded, leading out, leading to calm, expounded by One Rightly Self-awakened.

Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?“Now, these four clingings, monks, have what as their cause, what as their origination, what as their birth, what as their coming-into-existence? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
taṇhāsamudayā → taṇhasamudayā (sya-all)These four clingings have craving as their cause, craving as their origination, craving as their birth, craving as their coming-into-existence. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁsamudayā kiṁjātikā → k k (pts)“And this craving has what as its cause, what as its origination, what as its birth, what as its coming-into-existence? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.Craving has feeling as its cause, feeling as its origination, feeling as its birth, feeling as its coming-into-existence. Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁsamudayā kiṁjātikā → k k (pts)“And this feeling has what as its cause, what as its origination, what as its birth, what as its coming-into-existence? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
phassasamudayā phassajātikā → ph ph (pts)Feeling has contact as its cause, contact as its origination, contact as its birth, contact as its coming-into-existence. Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
kiṁnidāno → kiṁ nidāno (bjt) | kiṁsamudayo kiṁjātiko → k k (pts)“And this contact has what as its cause, what as its origination, what as its birth, what as its coming-into-existence? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
saḷāyatanasamudayo saḷāyatanajātiko → s s (pts)Contact has the six sense media as its cause, the six sense media as its origination, the six sense media as its birth, the six sense media as its coming-into-existence. Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
saḷāyatanañcidaṁ → saḷāyatanañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)“And these six sense media have what as their cause, what as their origination, what as their birth, what as their coming-into-existence? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
nāmarūpasamudayaṁ nāmarūpajātikaṁ → n n (pts)The six sense media have name-&-form as their cause, name-&-form as their origination, name-&-form as their birth, name-&-form as their coming-into-existence. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
nāmarūpañcidaṁ → nāmarūpañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)“And this name-&-form has what as its cause, what as its origination, what as its birth, what as its coming-into-existence? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
nāmarūpaṁ → nāmarūpaṁṭa (sya-all)Name-&-form has consciousness as its cause, consciousness as its origination, consciousness as its birth, consciousness as its coming-into-existence. Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
viññāṇañcidaṁ → viññāṇañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)“And this consciousness has what as its cause, what as its origination, what as its birth, what as its coming-into-existence? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
saṅkhārasamudayaṁ saṅkhārajātikaṁ → s s (pts)Consciousness has fabrications as its cause, fabrications as its origination, fabrications as its birth, fabrications as its coming-into-existence. Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
saṅkhārā cime → saṅkhārācime (bjt) | cime → ime (pts)“And these fabrications have what as their cause, what as their origination, what as their birth, what as their coming-into-existence? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.Fabrications have ignorance as their cause, ignorance as their origination, ignorance as their birth, ignorance as their coming-into-existence.

Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.
kāmupādānaṁ → kāmūpādānaṁ (bj) | diṭṭhupādānaṁ → diṭṭhūpādānaṁ (bj) | sīlabbatupādānaṁ → sīlabbatūpādānaṁ (bj) | attavādupādānaṁ → attavādūpādānaṁ (bj) | sīlabbatupādānaṁ → sīlabbattupādānaṁ (th) | neva → n eva (pts)“Now, when ignorance has been abandoned and clear-knowing has arisen in a monk, then from dispassion for ignorance and from the arising of clear-knowing, he clings neither to sensuality clinging, to view clinging, to habit-&-practice clinging, nor to doctrine-of-self clinging. Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
paccattaññeva → paccattaṁyeva (bjt) | paccattaññeva → paccattaṁ yeva (pts)Not clinging, he is not agitated. Not agitated, he fully unbinds right within.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
pajānātīti → pajānāti (sya-all)He discerns: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

Idamavoca bhagavā.
idamavoca → idam-avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.