Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ.
pabbate → (sya-all, pts) | sūkarakhatāyaṁ → gijjhakūṭe sūkharakhatāyaṁ (bj: PTS)that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, in the Boar’s Cave.

Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
tenupasaṅkami → ten upasaṅkami (pts)Then LongNails the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīghanakho paribbājako bhagavantaṁ etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | etadavoca → etad-avoca ahaṁ (pts)After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi:
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all) | ahañhi → ahaṁ hi (bjt) | evaṁvādī → evaṁ vādī (bjt) | ahañhi → hi (pts)“Master Gotama, I am of the view, of the opinion, that ‘sabbaṁ me nakkhamatī’”ti.
nakkhamatīti → na khamatīti (bjt, th, pts)‘All is not pleasing to me.’”

“Yāpi kho te esā, aggivessana, diṭṭhi:
yāpi → yā pi (pts)“But even this view of yours, Aggivessana— ‘sabbaṁ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti?
nakkhamatīti → na khamatīti (bjt, th, pts) | nakkhamatīti esāpi → na khamatīti esā pi (pts)’All is not pleasing to me’—is even that not pleasing to you?’”

“Esā ce me, bho gotama, diṭṭhi khameyya, taṁpassa tādisameva, taṁpassa tādisamevā”ti.
ce → esāpi (mr) | taṁpassa → taṁpissa (sya-all) | ce → esāpi (cck: ka.) | taṁpassa → tampassa (bjt)“Even if this view of mine were pleasing to me, Master Gotama, it would still be the same, it would still be the same.”

“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṁ ye evamāhaṁsu:
bahū hi → bahūhi (bjt, pts) | evamāhaṁsu → evam-āhaṁsu (pts)“Well, Aggivessana, there are more than many in the world who say, ‘taṁpassa tādisameva, taṁpassa tādisamevā’ti.
taṁpassa → taṁpissa (sya-all) | taṁpassa → tampassa (bjt) | taṁpassa → taṁ p assa (pts) | taṁpassa tādisamevāti → taṁ p assa tādisam-evāti (pts)‘It would still be the same, it would still be the same,’ Te tañceva diṭṭhiṁ nappajahanti aññañca diṭṭhiṁ upādiyanti.
tañceva → tañ-c eva (pts) | aññañca → aññañ-ca (pts)yet they both do not abandon that view and they cling to another view. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṁ ye evamāhaṁsu:
tanū hi → tanūhi (bjt, pts) | evamāhaṁsu → evam-āhaṁsu (pts)There are fewer than few in the world who say, ‘taṁpassa tādisameva, taṁpassa tādisamevā’ti.
taṁpassa → taṁpissa (sya-all) | taṁpassa → tampassa (bjt) | taṁpassa tādisameva taṁpassa tādisamevāti → tam p assa tādisam-eva taṁ p assa tādisam-evāti (pts)‘It would still be the same, it would still be the same,’ Te tañceva diṭṭhiṁ pajahanti aññañca diṭṭhiṁ na upādiyanti.
tañceva → tañ-c eva (pts) | aññañca → aññañ-ca (pts)and they both abandon that view and do not cling to another view.

Santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
santaggivessana → santi aggivessana (sya-all) | aggivessana → santaggivessanāti dissati (sya-all: yu.) | evaṁvādino → evaṁ vādino (bjt) | santaggivessana → sant aggivessana (pts)“There are some contemplatives & brahmans who are of the view, of the opinion, that ‘sabbaṁ me khamatī’ti;‘All is pleasing to me.’ santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
santaggivessana → santi aggivessana (sya-all) | evaṁvādino → evaṁ vādino (bjt) | santaggivessana → sant aggivessana (pts)There are some contemplatives & brahmans who are of the view, of the opinion, that ‘sabbaṁ me nakkhamatī’ti;
nakkhamatīti santaggivessana → na khamatīti santi aggivessana (sya-all)‘All is not pleasing to me.’ santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino → evaṁ vādino (bjt) | santaggivessana → santi aggivessana (th) | santaggivessana → sant aggivessana (pts)There are some contemplatives & brahmans who are of the view, of the opinion, that ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti.
nakkhamatīti tatraggivessana → na khamatīti tatra akgivessana (sya-all)‘A part is pleasing to me; a part is not pleasing to me.’ Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti
evaṁvādino → evaṁ vādino (bjt) | tatraggivessana → tatra akgivessana (th) | tatraggivessana → tatr aggivessana (pts)With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me’: tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;
sārāgāya → sarāgāya (sya-all) | santike tatraggivessana → santiketi tatra aggivessana (sya-all) | saññogāya → saṁyogāya (bjt, th, pts) | tesamayaṁ → tesam-ayaṁ (pts)That view of theirs is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. tatraggivessana ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti
nakkhamatīti → na khamatīti (bjt, th, pts) | tatraggivessana → aggivessana (th) | tatraggivessana → tatr aggivessana (pts)With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me’: tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.
asaññogāya → asaṁyogāya (bjt, th, pts) | tesamayaṁ → tesam-ayaṁ (pts) | santiketi → santike ti (pts)That view of theirs is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.”

Evaṁ vutte, dīghanakho paribbājako bhagavantaṁ etadavoca:
etadavoca → etad-avoca (pts)When this was said, LongNails the wanderer said to the Blessed One, “ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti.
ukkaṁseti → ukkaṁsati (bj, pts1ed, mr) | samukkaṁseti → samukkaṁsati (bj, pts1ed); sampahaṁsati (mr) | ukkaṁseti → ukkaṁsati (pts) | samukkaṁseti → samukkaṁsati (pts) | ukkaṁseti → ukkaṁsati (cck: sī. pī. ka.) | samukkaṁseti → sampahaṁsati (cck: ka.) | diṭṭhigatanti → diṭṭhigatan-ti (pts)“Master Gotama commends my viewpoint. Master Gotama recommends my viewpoint.”

“Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
tatraggivessana → tatra aggivessana (sya-all) | tatraggivessana → tatr aggivessana (pts)“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti.
nakkhamatīti → na khamatīti (bjt, th, pts)‘A part is pleasing to me; a part is not pleasing to me’: Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;
tesaṁ → kho nesaṁ (bj, pts) | sārāgāya → sarāgāya (sya-all) | saññogāya → saṁyogāya (bjt, th, pts) | sāyaṁ → sā yaṁ (pts)Whatever is pleasing to them, their view is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.
yā hi → yāhi kho (bj) | santike tatraggivessana → santiketi tatra aggivessana (sya-all) | nakkhamati → na khamati (bjt, th) | asaññogāya → asaṁyogāya (bjt, th, pts) | tesaṁ nakkhamati sāyaṁ → kho nesaṁ na khamati sā yaṁ (pts)Whatever is not pleasing to them, their view is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
aggivessana → tatraggivessanāti dissati (sya-all: yu.) | evaṁvādino → evaṁ vādino (th) | tatraggivessana → tatr aggivessana (pts)“With regard to those contemplatives & brahmans who are of the view, of the opinion, ‘sabbaṁ me khamatī’ti‘All is pleasing to me’: tattha viññū puriso iti paṭisañcikkhati:An observant person among them considers that ‘yā kho me ayaṁ diṭṭhi—‘If I were to grasp and insist firmly on this view of mine that sabbaṁ me khamatīti,“All is pleasing to me,” imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—
parāmāsā → parāmassa (bj, sya-all, pts) | imañce → imañ-ce (pts)and to state that idameva saccaṁ moghamaññanti;
idameva → idam-eva (pts) | moghamaññanti → mogham-aññan-ti (pts)“Only this is true, all else is worthless,” dvīhi me assa viggaho—I would clash with two— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti,
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all) | nakkhamatīti → na khamatīti (bjt, th, pts)the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me” yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti—
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all) | yo cāyaṁ → yocāyaṁ (bjt) | nakkhamatīti → na khamatīti (bjt, th, pts)and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” imehi assa dvīhi viggaho.
imehi → imehi me (sya-all, pts)I would clash with these two. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
viggahañca vivādañca vighātañca vihesañca → viggahañ-ca vivādañ-ca vighātañ-ca vihesañ-ca (pts) | tañceva → tañ-c eva (pts) | aññañca → aññañ-ca (pts)Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.
evametāsaṁ → evam-etāsaṁ (pts)Thus there is the abandoning of these views; thus there is the relinquishing of these views.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
tatraggivessana → tatra aggivessana (sya-all) | tatraggivessana → tatr aggivessana (pts)“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘sabbaṁ me nakkhamatī’ti
nakkhamatīti tattha → na khamatīti tatra (sya-all)‘All is not pleasing to me’: tattha viññū puriso iti paṭisañcikkhati:
tattha → tatra (th)An observant person among them considers that ‘yā kho me ayaṁ diṭṭhi—‘If I were to grasp and insist firmly on this view of mine that sabbaṁ me nakkhamatīti,
nakkhamatīti → na khamatīti (bjt, th, pts)“All is not pleasing to me,” imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—
parāmāsā → parāmassa (bj, sya-all, pts) | imañce → imañ-ce (pts)and to state that idameva saccaṁ moghamaññanti;
idameva → idam-eva (pts) | moghamaññanti → mogham-aññan-ti (pts)“Only this is true, all else is worthless,” dvīhi me assa viggaho—I would clash with two— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti,
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all)the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti—
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all) | nakkhamatīti → na khamatīti (bjt, th, pts)and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” imehi assa dvīhi viggaho.
imehi → imehi me (bj, pts); imehi me dvīhi (sya-all) | dvīhi → (sya-all)I would clash with these two. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
viggahañca vivādañca vighātañca vihesañca → viggahañ-ca vivādañ-ca vighātañ-ca vihesañ-ca (pts) | tañceva → tañ-c eva (pts) | aññañca → aññañ-ca (pts)Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.
evametāsaṁ → evam-etāsaṁ (pts)Thus there is the abandoning of these views; thus there is the relinquishing of these views.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
tatraggivessana → tatra aggivessana (sya-all) | evaṁvādino → evaṁ vādino (bjt) | tatraggivessana → tatr aggivessana (pts)“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti
nakkhamatīti tattha → na khamatīti tatra (sya-all)‘A part is pleasing to me; a part is not pleasing to me’: tattha viññū puriso iti paṭisañcikkhati:
tattha → tatra (th)An observant person among them considers that ‘yā kho me ayaṁ diṭṭhi—‘If I were to grasp and insist firmly on this view of mine that ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti,
nakkhamatīti → na khamatīti (bjt, th, pts)“A part is pleasing to me; a part is not pleasing to me,” imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—
parāmāsā → parāmassa (bj, sya-all, pts) | imañce → imañ-ce (pts)and to state that idameva saccaṁ moghamaññanti;
idameva → idam-eva (pts) | moghamaññanti → mogham-aññan-ti (pts)“Only this is true, all else is worthless,” dvīhi me assa viggaho—I would clash with two— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti,
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all)the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti—
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all) | nakkhamatīti → na khamatīti (bjt, th, pts)and the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me.” imehi assa dvīhi viggaho.
imehi → imehi me (bj, sya-all, pts)I would clash with these two. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
viggahañca vivādañca vighātañca vihesañca → viggahañ-ca vivādañ-ca vighātañ-ca vihesañ-ca (pts) | tañceva → tañ-c eva (pts) | aññañca → aññañ-ca (pts)Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.
evametāsaṁ → evam-etāsaṁ (pts)Thus there is the abandoning of these views; thus there is the relinquishing of these views.

Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.
odanakummāsūpacayo → odanakummāsupacayo (bj, cck) | panaggivessana → pana aggivessana (sya-all) | aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo → aniccucchādanaparimaddhanabhedana viddhaṁsanadhammo (sya-all) | cātumahābhūtiko → cātummahābhūtiko (cck: sī. syā.) | cātumahābhūtiko mātāpettikasambhavo → cātummahābhūtiko mātā pettikasambhavo (th) | panaggivessana → pan aggivessana (pts) | aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo → aniccucchādanaparimaddana-bhedana-viddhaṁsanadhammo (pts)“Now, Aggivessana, this body—endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion—should be envisioned as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati.
kāyachando kāyasneho → kāyacchando kāyasineho (sya-all) | tassimaṁ → tass imaṁ (pts)In one who envisions the body as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self, any desire for the body, attraction to the body, following after the body is abandoned.

Tisso kho imā, aggivessana, vedanā—“There are these three kinds of feeling: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.a pleasant feeling, a painful feeling, and neither-pleasant-nor-painful feeling. Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
neva → n eva (pts)On the occasion when one feels a pleasant feeling, one does not feel either a painful feeling or a neither-pleasant-nor-painful feeling. sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
sukhaṁyeva → sukhaṁ yeva (pts)One feels only a pleasant feeling on that occasion. Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
neva → n eva (pts)On the occasion when one feels a painful feeling, one does not feel either a pleasant feeling or a neither-pleasant-nor-painful feeling. dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
dukkhaṁyeva → dukkhaṁ yeva (pts)One feels only a painful feeling on that occasion. Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti;
neva → n eva (pts)On the occasion when one feels a neither-pleasant-nor-painful feeling, one does not feel either a pleasant feeling or a painful feeling. adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
adukkhamasukhaṁyeva → adukkhamasukhaṁ yeva (pts)One feels only a neither-pleasant-nor-painful feeling on that occasion.

Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
sukhāpi kho → sukhā (sya-all) | vedanā → (sya-all) | sukhāpi → sukhā pi (pts)A pleasant feeling is inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
vedanā → (sya-all) | dukkhāpi → dukkhā pi (pts)A painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
adukkhamasukhāpi → adukkhamasukhā pi (pts)A neither-pleasant-nor-painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing.

Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;
sukhāyapi → sukhāya pi (pts) | dukkhāyapi → dukkhāya pi (pts) | adukkhamasukhāyapi → adukkhamasukhāya pi (pts)“Seeing this, an instructed disciple of the noble ones grows disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-pleasant-nor-painful feeling. nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti.
vimuttamiti → vimuttam-iti (pts)Disenchanted, he grows dispassionate. From dispassion, he is released. With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena voharati, aparāmasan”ti.
tena → teneva (bj) | + → kho (th) | yañca → yañ-ca (pts) | aparāmasanti → aparāmasan-ti (pts)A monk whose mind is thus released does not take sides with anyone, does not dispute with anyone. He words things by means of what is said in the world but without grasping at it.”

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
bījayamāno → vījayamāno (bj); vijiyamāno (cck); vijīyamāno (sya1ed, sya2ed); vījamāno (pts1ed) | bījayamāno → vijayamāno (bj); vījiyamāno (sya-all) | ṭhito hoti → nisinno (sya-all) | vijayamāno → vījamāno (bj: PTS) | bījayamāno → vījayamāno (cck: sī. pī.)Now at that time Ven. Sāriputta was sitting behind the Blessed One, fanning him. Atha kho āyasmato sāriputtassa etadahosi:
etadahosi → etad-ahosi (pts)The thought occurred to him, “tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti.
pahānamāha → pahāṇamāha (bj) | pahānamāha → pahānam-āha (pts) | paṭinissaggamāhāti → paṭinissaggam-āhāti (pts)“Indeed, it seems that the Blessed One speaks to us of the abandoning of each of these qualities through direct knowledge. Indeed, it seems that the One Well-Gone speaks to us of the relinquishing of each of these qualities through direct knowledge.” Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci.
iti hidaṁ → itihidaṁ (bjt) | iti hidaṁ → itih idaṁ (pts)As Ven. Sāriputta was reflecting thus, his mind was released from effluents through not-clinging.

Dīghanakhassa pana paribbājakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
pana → (sya-all)While in LongNails the wanderer there arose the dustless, stainless Dhamma eye: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
samudayadhammaṁ sabbaṁ taṁ → samudaya dhammaṁ sabbantaṁ (bjt) | yaṁ kiñci → yaṅkiñci (th) | sabbaṁ taṁ → sabbantaṁ (th) | sabbaṁ taṁ nirodhadhammanti → sabban-taṁ nirodhadhamman-ti (pts)“Whatever is subject to origination is all subject to cessation.” Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
vigatakathaṅkatho → vigatakathaṁkatho (my, th, ms2005) | satthusāsane → satthu sāsane (th) | vigatakathaṅkatho → vigatakathaṁ katho (pts) | bhagavantaṁ etadavoca → bhaga vantaṁ etad-avoca (pts)Then LongNails the wanderer—having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message—said to the Blessed One:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito.
dakkhantīti → dakkhintīti (bj) | kho → (bj, sya-all) | dakkhantīti evameva kho → dakkhintīti evamevaṁ (pts) | seyyathāpi → seyyathā pi (pts) | nikkujjitaṁ → nikujjitaṁ (pts) | dakkhantīti evameva kho → dakkhintīti evam-evaṁ (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhavantaṁ → bhagavantaṁ (bj) | bhavantaṁ gotamaṁ → bhagavantaṁ (sya-all) | bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca → dhammañ-ca (pts)I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
saraṇaṁ gatanti → saraṇaṅgatanti (th) | upāsakaṁ maṁ → upāsakam-maṁ (pts) | saraṇaṁ gatanti → saraṇagatan ti (pts)May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Dīghanakhasuttaṁ niṭṭhitaṁ catutthaṁ.