Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
ārāme → ārame (pts)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 bhadanteti → bhikkhave ti bhadante ti (pts)“Monks!”

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

“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
adhivuttipadāni → adhimuttipadāni (sya-all) | samaṇabrāhmaṇā → samaṇabrāhmaṇa (pts) | adhivuttipadāni → adhimuttipadāni (bj: syā) | adhivuttipadāni → adhimuttipadāni (cck: syā. kaṁ. ka.) | adhivuttipadāni → So Bu; Sk Bm Si adhimuttipadāui; cf. 1 Digha 12 & 30. (pts note)“Monks, there are some contemplatives & brahmans who theorize about the future state, who speculate about the future state. They assert many various beliefs concerning the future state. ‘Saññī attā hoti arogo paraṁ maraṇā’ti—
paraṁ maraṇāti ittheke → parammaraṇāti itethake (bj) | arogo → Sk ārogo throughout. (pts note) | paraṁ maraṇāti → param maraṇā ti (pts)Some assert that ‘The self is percipient & free from disease after death.’ ittheke abhivadanti;
ittheke → itethake (bjt) | ittheke → itth eke (pts) ‘asaññī attā hoti arogo paraṁ maraṇā’ti—
paraṁ maraṇāti ittheke → parammaraṇāti itethake (bj) | maraṇāti → maraṇā ti (pts)Some assert that ‘The self is non-percipient & free from disease after death.’ ittheke abhivadanti;
ittheke → itethake (bjt) | ittheke → itth eke (pts) ‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—
paraṁ maraṇāti ittheke → parammaraṇāti itethake (bj) | nevasaññīnāsaññī → nevasaññī nāsaññī (th) | nevasaññīnāsaññī → n eva saññī nāsaññī (pts) | paraṁ maraṇāti → param maraṇā ti (pts)Some assert that ‘The self is neither percipient nor non-percipient & free from disease after death.’ ittheke abhivadanti;
ittheke → itethake (bjt) | ittheke → itth eke (pts) sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.
paññapenti → paññāpenti (bj, sya-all, km, pts1ed) | paññapenti → paññāpenti (pts) | paññapenti → paññāpenti (cck: sī. syā. kaṁ. pī.) | paneke → pan eke (pts)Or they describe the destruction, annihilation, & non-becoming of the existing being after death. Or some assert unbinding in the here & now. Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.
paññapenti → paññāpenti (bj, sya-all, pts) | arogaṁ → paraṁ maraṇā. iti imāni (cck: ka.) | maraṇā → Sk adds ti. 8Bm omits this sentence, -sato- . . . abhivadanti, (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts) | paneke → pan eke (pts) Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—
pañca → paraṁ maraṇā. iti imāni (cck: ka.)Thus, being five, these become three. Being three, they become five. ayamuddeso pañcattayassa.
pañcattayassa → So Si; Bm paccattayassa; Sk pavattassa. (pts note) | ayamuddeso → ayam uddeso (pts)This is the summary of the five-&-three.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, etaṁ vā panekesaṁ upātivattataṁ viññāṇakasiṇameke abhivadanti appamāṇaṁ āneñjaṁ.
etaṁ → evaṁ (mr) | paraṁ maraṇā → parammaraṇā (sya-all); maraṇāti (mr) | panekesaṁ → panetesaṁ (sya-all, km) | paññapenti → paññāpenti (bj, sya-all, pts) | āneñjaṁ → aneñjaṁ (sya-all) | attānaṁ → saññīmattānaṁ (bj: sīmu) | paññāpenti → paññapenti (bj: machasaṁ) | etaṁ → evaṁ (cck: ka.) | panekesaṁ → panetesaṁ (cck: syā. kaṁ.) | attānaṁ → Sk saññimattānaṁ; Bm saññīattānaṁ; Si saññiṁ attānaṁ. (pts note) | arogaṁ → Sk arogo here only. (pts note) | rūpiṁ → So Si; Sk Bm rūpī. Similarly arūpiṁ &c. (pts note) | vā → Sk omits vā. (pts note) | saṁ → Si pana tesaṁ. (pts note) | āṇañjaṁ → Sk aṇaṅja; Bm āneñjaṁ. Si aneñjaṁ. Cf. page 253. (pts note) | paraṁ maraṇā rūpiṁ vā → parammaraṇā rūpiṁvā (bjt) | viññāṇakasiṇameke → viññāṇakasiṇaṁ eke (bjt) | saññiṁ → saññim (pts) | paraṁ → param (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts) | nevarūpiṁ → n eva rūpiṁ (pts) | te → ti (pts) | vā panekesaṁ → va pan eke saṁ (pts) | viññāṇakasiṇameke → viññāṇakasiṇam eke (pts)Now, monks, as for those contemplatives & brahmans who describe the self as percipient & free from disease after death, they describe the self that is percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless… as percipient of singleness… as percipient of multiplicity… as percipient of what is limited… or as percipient of what is immeasurable. Or some, among the few who go beyond this, assert the consciousness-totality: immeasurable & imperturbable.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (bj, sya-all, km, pts1ed) | abhijānāti → pajānāti (sī. syā. kaṁ. pī.) aṭṭhakathā oloketabbā (cck note)With regard to this, the Tathāgata discerns Ye kho te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati—
paññapenti → paññāpenti (bj, sya-all) | panetāsaṁ → pan esaṁ (pts) | maraṇā → maraṇāti (cck: ka.) | nārūpiṁ → Sk omits vā nārūpiṁ. (pts note) | esaṁ → So Sk Si; Bm pan'; etāsaṁ. (pts note) | saññānaṁ → So Si Bm; Sk Bu saññāṇaṁ throughout. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | saññiṁ → saññim (pts) | paraṁ → param (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts) | nevarūpiṁ → n eva rūpiṁ vā (pts) | nānattasaññiṁ → nānattasaññim (pts)that ‘Those venerable contemplative & brahmans who describe the self as percipient & free from disease after death, describe the self that is percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless… as percipient of singleness… as percipient of multiplicity… as percipient of what is limited… or as percipient of what is immeasurable. Or some assert the dimension of nothingness, “There is nothing”—which is declared the purest, foremost, highest, most unexcelled of (all) perceptions, yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.whether perceptions of form, perceptions of formlessness, perceptions of singleness, or perceptions of multiplicity—as immeasurable & imperturbable. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ.
kiñcīti ākiñcaññāyatanameke → kiñciti ākiñcaññāyatanaṁ eke (bj) | āneñjaṁ → āṇañjaṁ (pts) | kiñtīti → Bm iti kiṅcīti. (pts note) | āneñjaṁ → aneñjaṁ (th) ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
paññapenti → paññāpenti (bj, sya-all, pts) | vā → Sk here & infra reads n'; eva rūpiṁ nārūpiṁ vā. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | asaññiṁ → asaññim (pts) | paraṁ → param (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts) | nevarūpiṁ → n eva rupiṁ (pts)Now, as for those contemplatives & brahmans who describe the self as non-percipient & free from disease after death, they describe the self that is non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
paññapenti → paññāpenti (bj, sya-all, pts) | paraṁ maraṇā tesamete → parammaraṇā tesaṁ eke (bj) | tesamete → tesam eke (pts) | eke → Si ete. (pts note) | saññiṁ → saññim (pts) | paraṁ → param (pts)They criticize those contemplatives & brahmans who describe the self as percipient & free from disease after death. Taṁ kissa hetu?For what reason? Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.
etaṁ → (pts) | santaṁ → Si adds etaṁ. (pts note) | saññā rogo saññā gaṇḍo saññā sallaṁ → saññārogo saññāgaṇḍo saññāsallaṁ (bjt) | asaññanti → asaññan ti (pts)(They say,) ‘Perception is a disease, perception is a tumor, perception is an arrow. This is peaceful, this is exquisite: non-perception.’

Tayidaṁ, bhikkhave, tathāgato abhijānāti
abhijānāti → pajānāti (sya-all) | tathāgato abhijānāti → tāthāgato pajānāti (pts) | pajānāti → Bm abhijānāti. (pts note)With regard to this, the Tathāgata discerns ye kho te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
paññapenti → paññāpenti (bj, sya-all, pts) | asaññiṁ → saññim (pts) | samaṇabrāhmaṇā asaññiṁ → samaṇabrāhmaña asaññim (pts) | asaññiṁ attānaṁ paññapenti → asaññim attanaṁ paññāpenti (pts) | vā → Sk here reads arūpiṁ vā. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts) | nevarūpiṁ → n eva rūpiṁ (pts)that ‘Those venerable contemplative & brahmans who describe the self as non-percipient & free from disease after death, describe the self that is non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:But if any contemplative or brahman were to say, ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti—
saṅkhārehi, viññāṇassa → aññatra viññāṇā (sya-all, km); aññatra viññāṇassa (pts1ed); aññatra viññāṇena (mr) | paññapessāmīti → paññāpessāmīti (bj, sya-all) | saṅkhārehi → saṁkhārehi aññatra (pts) | upapattiṁ → uppattiṁ (pts) | viññāṇassa → aññatra viññāṇā (bj: syā); aññatra viññāṇassa (bj: PTS) | upapattiṁ → uppattiṁ (bj: sīmu, PTS) | viññāṇassa → aññatra viññāṇā (cck: syā. kaṁ.); aññatra viññāṇena (cck: ka.) | rūpā → Sk rūpiṁ. (pts note) | aññatra → Sk omits. (pts note) | viññāṇassa → So Sk; Si viṅṅānenā. Bm viññānena. (pts note) | virūḷhiṁ → Bm viruḷhiṁ. (pts note) | ahamaññatra → ahamaññattra (bjt) | aññatra → aññattra (bjt) | ahamaññatra → aham aññatra (pts)“I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, apart from feeling, apart from perception, apart from fabrications,” netaṁ ṭhānaṁ vijjati.
netaṁ → n etaṁ (pts)that would be impossible. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
nissaraṇadassāvī → Sk nissaraṇād-. (pts note) | tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
nevasaññīnāsaññiṁ → nevasaññiṁ nāsaññiṁ (bj, sya-all, pts) | paññapenti → paññāpenti (bj, sya-all, pts) | bhonto → (pts) | nāsaññiṁ → nevasaññīnāsaññiṁ (bj: machasaṁ) | te → Sk omits te. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | nevasaññīnāsaññiṁ → nevasaññiṁ nāsaññim (pts) | paraṁ → param (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts)Now, as for those contemplatives & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death, they describe the self that is neither percipient nor non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
paññapenti → paññāpenti (bj, sya-all, pts) | paraṁ maraṇā tesamete → parammaraṇā tesaṁ eke (bj) | asaññiṁ → asaññī (bj) | tesamete → tesam eke (pts) | saññiṁ → saññim (pts) | paraṁ → param (pts) | tesamete paṭikkosanti yepi → tesam eke patikkosanti ye pi (pts) | asaññiṁ → asaññim (pts)They criticize those contemplatives & brahmans who describe the self as percipient & free from disease after death and they criticize those contemplatives & brahmans who describe the self as non-percipient & free from disease after death. Taṁ kissa hetu?For what reason? Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:
santaṁ → Bm adds etaṁ uttamaṁ. (pts note)(They say,) ‘Perception is a disease, perception is a tumor, perception is an arrow. Non-perception is dullness. This is peaceful, this is exquisite: ‘nevasaññānāsaññan’ti.
nevasaññānāsaññanti → nevasaññānāsaññāti (sya-all, pts) | nevasaññānāsañña’nti → nevasaññānāsaññāti (syā. kaṁ. pī. ka.) etantipadaṁ manasikātabbaṁ (cck note) | nevasaññānāsaññā → So Si Bm Bu; Sk Nevasaññānāsaññan, & (supra) asaññaṁ. (pts note) | nevasaññānāsaññanti → nevasaññānāsaññā ti (pts)neither perception nor non-perception.’

Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (pts) | pajānāti → Bm abhijānāti as usual. (pts note)With regard to this, the Tathāgata discerns Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.
nevasaññīnāsaññiṁ → nevasaññī nāsaññī (bj); nevasaññiṁ nāsaññiṁ (bj, sya-all, pts) | paññapenti → paññāpenti (bj, sya-all, pts) | rūpiñca arūpiñca → nevarūpiṁ nārupiṁ (pts) | nāsaññiṁ → Sk omits nāsaññiṁ. (pts note) | nevasaññim → Sk adds attānaṁ. (pts note) | maraṇā → Sk adds rūpī ca arūpī ca vā te bhonto. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th) | nevasaññīnāsaññiṁ → nevasaññiṁ nāsaññim (pts) | paraṁ → param (pts) | nevasaññīnāsaññiṁ → nevasaññim nāsaññim (pts) | rūpiñca arūpiñca → rūpiñ ca arūpiñ ca (pts)that ‘Those venerable contemplative & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death, describe the self that is neither percipient nor non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.
bhikkhave, akkhāyati → āyatanamakkhāyati (mr) | diṭṭhasutamutaviññātabbasaṅkhāramattena → diṭṭhasutamutaviññātabbassa saṅkhāramattena (bj) | paññapenti byasanañhetaṁ → paññāpenti byasanaṁ hetaṁ (bj, sya-all) | saṅkhāramattena → diṭṭhasutamuta viññātabbasaṅkhāramattena (bj: sīmu, machasaṁ) | vā → samaṇabrāhmaṇā (cck: sī. pī.) | akkhāyati → āyatanamakkhāyati (cck: ka.) | samaṇabrāhmaṇā → Si samaṇā vā brāhmaṇā vā. (pts note) | saṁkhāramattena → So Bu; Bm Si d-tabbasaṁkh-. Sk d-viññāṇasaṁkh-. (pts note) | āyatanassa → So Si Bu; Bm āyatanamattena; Sk āyatanamattenassa. (pts note) | akkhāyati → Bm āyatanam akkhāyati. (pts note) | samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena → samaṇabrāhmaṇā diṭṭhasutamutaviññātabbassa saṁkhāramattena (pts) | paññapenti byasanañhetaṁ → paññāpenti byasanaṁ h etaṁ (pts)But if any contemplative or brahman were to describe the entry into that dimension as based on a modicum of fabrication with regard to what is seen, heard, sensed, or cognized, that, monks, is declared to be a disaster for the entry into that dimension. Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;
saṅkhārasamāpattipattabbamakkhāyati saṅkhārāvasesasamāpattipattabbametaṁ → sasaṅkhārasamāpatti pattabbamakkhāyati saṅkhārāvasesa samāpattipattabbametaṁ (bj); sasaṁkhārasamāpattipattabbam akkhāyati sasaṁkhārāvasesāsamāpattipattabbam etaṁ (pts) | sasaṅkhārasamāpatti → saṅkhārasamāpatti (bj: machasaṁ) | sasaṁkhārasamāpattipattabbam → So Bu; Sk sasaṁ-avyaṁ; Bm Si saṁkh- omitting sā-. (pts note) | saṅkhārasamāpattipattabbamakkhāyati → saṅkhārasamāpatti pattabbamakkhāyati (th) | hetaṁ → h etaṁ (pts)For that dimension is said not to be attained as a fabrication-attainment. saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.
saṅkhārāvasesa → saṁkhārāvesasa (bj: sīmu) | sasaṁkhārāvasesāsamāpattipattabbam → So Sk; Bu saṁkhārāvāsesamāpattipattabyan ti; Bm Si saṁkhārāvasesasamāpattipattabbaṁ. (pts note) | saṅkhārāvasesasamāpattipattabbametaṁ → saṅkhārāvasesa samāpattipattabbametaṁ (bjt) | āyatanamakkhāyati → āyatanaṁ akkhāyati (bjt) | saṅkhārāvasesasamāpattipattabbametaṁ → sasaṁkhārāvasesāsamāpattipattabbam etaṁ (pts) | āyatanamakkhāyati → āyatanam akkhāyati (pts)It is to be attained as a remnant-of-fabrication-attainment. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
tayidaṁ saṅkhataṁ → tayidam saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.
paññapenti → paññāpenti (bj, sya-all, pts) | paraṁ maraṇā tesamete → parammaraṇā tesameke (bj) | nevasaññīnāsaññiṁ → nevasaññiṁ nāsaññiṁ (bj, sya-all, pts) | tesamete → tesam eke (pts) | attānaṁ → nevasaññīṁ nasaññiṁ attānaṁ (bj: machasaṁ) | paññāpenti → Sk omits words after first paññāpenti & inserts after second parammaraṇā the words tesam p'; ete tatra bhikkhave ye te samaṇabrāhmaṇā saññim attānam paññāpenti parammaraṇā. (pts note) | maraṇā → Sk omits this clause ye pi . . . parammaraṇā, (pts note) | paraṁ → param (pts) | asaññiṁ → asaññim (pts) | nevasaññīnāsaññiṁ → nevasaññiṁ nāsaññim (pts)Now, as for those contemplatives & brahmans who describe the destruction, annihilation, & non-becoming of the existing being after death, they criticize the contemplatives & brahmans who describe the self as percipient & free from disease after death and they criticize the contemplatives & brahmans who describe the self as non-percipient & free from disease after death and they criticize the contemplatives & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death. Taṁ kissa hetu?For what reason? Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:
uddhaṁ saraṁ → uddhaṁsarā (bj, pts1ed); uddhaṁ parāmasanti (sya-all, km) | uddhaṁ saraṁ āsattiṁyeva → uddhaṁsarā āsattiṁ yeva (bj, pts) | uddhaṁsarā → uddhaṁ saraṁ (bj: sīmu, machasaṁ uddhaṁ parāmasanti – syā) | saraṁ → uddhaṁsarā (cck: sī. pī.); uddhaṁ parāmasanti (cck: syā. kaṁ.) | uddhaṁsarā → So Sk Bu; Bm uddhaṁ paraṁ; Si addhaṁ parāmasanti. (pts note) | āsattiṁ → So Si Bu; Bm āsatti; Sk āsattī; Bu adds āpattin ti pi pāṭho. (pts note) | sabbepime → sabbe p ime (pts)(They say,) ‘These venerable contemplatives & brahmans, rushing ahead, assert nothing but their attachment: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.“I will be this after death. I will be this after death.”

Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:
vāṇijassa vāṇijjāya → vānijassa vānijjāya (sya-all) | vāṇijjāya → vānijjāya (pts) | vānijjāya → Bm Si Vānijāya. (pts note)Just as when a merchant going to market thinks, ‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;“From this, that will be mine. By means of this I will get that”; evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:
evamevime → evameva ime (bj); evameva khome (sya-all) | vāṇijūpamā → vānijūpamaṁ (sya-all) | ime → evamevime (bj: machasaṁ); evameva khome (bj: syā) | ime → So Sk; Bm eva te; Si eva kho 'me, (pts note) | vāṇijūpamā → So Si Bu; Bm vānijupamā; Sk vānijjupamā. (pts note) | evamevime → evam ev ime (pts)in the same way, these venerable contemplatives & brahmans act like merchants, as it were: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.
bhavissāmāti → Sk repeats the above passage from seyyathāpi to bhavissāmāti. (pts note)“I will be this after death. I will be this after death.”’ Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (pts) | pajānāti → Si here abhijānāti. (pts note)With regard to this, the Tathāgata discerns Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.
paññapenti → paññāpenti (bj, sya-all, pts) | bhonto → bhonte (pts) | kho → Si omits kho. (pts note) | vibhavaṁ → Sk omits. (pts note) | sakkāyaparijegucchā → So Sk Si; Bm Bu s-jegucchā. (pts note) | ñeva → So Bm Si; Sk sakkāsaṁñeva. (pts note) | sakkāyaññeva → sakkāyañ ñeva (pts)that ‘Those venerable contemplatives & brahmans who describe the destruction, annihilation, & non-becoming of the existing being after death, they—through fear of self-identity, through disgust for self-identity—(nevertheless) keep running & circling around self-identity. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;
khile → khīle (bj, sya-all, km, pts1ed) | khilaṁ → khīlaṁ (bj, sya-all, pts) | gaddulabaddho → gaddalabandho (sya-all) | upanibaddho → upanibandho (sya-all) | sā gaddulabaddho → sāgaddūlabaddho (pts) | khile → khīle (pts) | tameva thambhaṁ → tam eva thambaṁ (pts) | gaddulabaddho → gaddulabendhā (bj: syā) | upanibaddho → upanibandho (bj: syā) | khile → khīle (cck: sī. syā. kaṁ. pī.) | sāgaddūlabaddho → So Bu; Sk sāgaddalacayo; Bm sāgaddulabandho; Si sāgaddalabandho. (pts note) | khīle → So Si; Bm khile; Sk dīluṁ. (pts note) | upanibaddho → So Bu; Bm Si upanibandho; Sk upanivaddho. (pts note)Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.
ime → So Si Bu; Bm evam eva kho 'me; Sk ev'; ime. (pts note) | evamevime → evam ev ime (pts) | sakkāyaññeva → sakkāyañ ñeva (pts)in the same way, these venerable contemplatives & brahmans—through fear of self-identity, through disgust for self-identity—(nevertheless) keep running & circling around self-identity. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
upātivatto → Sk adds hoti. (pts note) | tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.
adhivuttipadāni → adhimuttipadāni (sya-all) | aparantakappikā → Sk aparantakapāpikā. (pts note) | imāneva pañcāyatanāni → imān eva pañc āyatanāni (pts)

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
adhivuttipadāni → adhimuttipadāni (sya-all) ‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | asassato → assassato (th) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ca → (bj) | asassato → So Bm Bu; Sk assato; Si asassato. (pts note) | loko → Sk āloko, omitting attā ca. (pts note) | asassato → assassato (th) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | nevasassato → neva sassato (bjt) | nāsassato → nāssassato (th) | ittheke → itth eke (pts) | nevasassato → n eva sassato (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | nevantavā → n ev antavā (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | ekantasukhī → ekantasukkhī (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—
ittheke → itethake (bj) | ittheke → itth eke (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ittheke abhivadanti.
ittheke → itth eke (pts)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.
ruciyā → Sk aññatr'; eva rūpiyā. (pts note) | anussavā → Sk aññatr'; anussavā. (pts note) | diṭṭhinijjhānakkhantiyā → Si d-akaotiyā. (pts note) | paccattaṁyeva → paccattaṁ yeva (bjt, pts) | paccattaṁyeva → paccattaññeva (th) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) | pariyodātanti netaṁ → pariyodātan ti n etaṁ (pts) Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.
yadapi → yadipi (mr) | yadapi → yadipi (cck: ka.) | api → So Si; Sk yadāpi; Bm yadipi. (pts note) | pariyodapenti → So Bm Si; Sk pariyodāteropenti. (pts note) | yadapi → yad api (pts) | ñāṇabhāgamattameva → ñāṇabhāgamattam eva (pts) | tadapi → tad api (pts) | upādānamakkhāyati → upādānam akkhāyati (pts) ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts) iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…
idameva saccaṁ moghamaññanti → (pts) | pe → yathā sassatavāre, tathā vitthāretabbaṁ (cck note) | pe → Bm omits pe & (with Si) inserts idam eva saccaṁ, mogham aññan ti after which Si inserts pe & Bm inserts yathā heṭṭhimaṁ tathā vitthāretabbaṁ. (pts note) | asassato → assassato (th) sassato ca asassato ca attā ca loko ca …
pe → Si omits; Bm la. (pts note) | asassato → assassato (th) nevasassato nāsassato attā ca loko ca …
nāsassato → ca nāssassato ca (sya-all) | pe → Bm Si omit pe here & henceforth. (pts note) antavā attā ca loko ca … anantavā attā ca loko ca …
anantavā → peantavā (pts) | anantavā → pe-antavā (pts) antavā ca anantavā ca attā ca loko ca … nevantavā nānantavā attā ca loko ca … ekattasaññī attā ca loko ca … nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.
aññatra → aññatara (sya-all) | bhavissati → hessati (pts) | yeva → Si pacattañ ñeva, as usual. (pts note) | hessati → Bm Si bhavissati. (pts note) | paccattaṁyeva → paccattaññeva (th) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) | aññatreva → aññatr eva (pts) | paccattaṁyeva → paccattaṁ yeva (pts) | pariyodātanti netaṁ → pariyodātan ti n etaṁ (pts) Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.
yadapi → yad api (pts) | ñāṇabhāgamattameva → ñāṇabhāgamattam eva (pts) | tadapi → tad api (pts) | upādānamakkhāyati → upādānam akkhāyati (pts) ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
atthetanti → atthenti (bj) | saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts) iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, enters & remains in the rapture of seclusion [the first jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in the rapture of seclusion.’ Tassa sā pavivekā pīti nirujjhati.His rapture of seclusion ceases. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.With the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;
+ → evam (pts)Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.
evameva → eva (pts)in the same way, with the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (sya-all, pts)With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, enters & remains in the rapture of seclusion. (He thinks,) “This is peaceful, this is exquisite, that I enter & remain in the rapture of seclusion.” His rapture of seclusion ceases. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.With the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, and surmounting the rapture of seclusion, enters & remains in pleasure not-of-the-flesh [the third jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in pleasure not-of-the-flesh.’ Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.His pleasure not-of-the-flesh ceases. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.With the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;
yaṁ → yañ (pts)Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.
evameva → evam eva (pts)in the same way, with the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (sya-all, pts)With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, and surmounting the rapture of seclusion, enters & remains in pleasure not-of-the-flesh. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.(He thinks,) “This is peaceful, this is exquisite, that I enter & remain in pleasure not-of-the-flesh.” Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.His pleasure not-of-the-flesh ceases. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.With the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:
pana → (bj, sya-all, pts) | kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnāñ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the flesh, enters & remains in a feeling of neither pleasure nor pain [the fourth jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in a feeling of neither pleasure nor pain.’ Tassa sā adukkhamasukhā vedanā nirujjhati.His feeling of neither pleasure nor pain ceases. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.With the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.
evameva → evam eva (pts)in the same way, with the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (bj, sya-all, pts)With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the flesh, enters & remains in a feeling of neither pleasure nor pain. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.(He thinks,) “This is peaceful, this is exquisite, that I enter & remain in a feeling of neither pleasure nor pain.” Tassa sā adukkhamasukhā vedanā nirujjhati.
sā → Sk omits. (pts note)His feeling of neither pleasure nor pain ceases. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.
adukkhamasukhāya → Sk omits vedanā n. ad. (pts note) | sukhaṁ → sukha (bjt)With the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | pubbantānudiṭṭhīnañca → pubbantānudiṭṭhīnañ ca (pts) | aparantānudiṭṭhīnañca → aparantānudiṭṭhīnañ ca (pts)There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the-flesh, and surmounting the feeling of neither pleasure nor pain, ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.
santohamasmi nibbutohamasmi anupādānohamasmīti → santo ham asmi nibbuto ham asmi anupādāno ham asmīti (pts)envisions that ‘I am at peace, I am unbound, I am without clinging/sustenance!’

Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (bj, sya-all); pajānati (pts)With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:
kāmasaṁyojanānaṁ → kāmasaññojanānaṁ (bjt, th) | aparantānudiṭṭhīnañca → aparantānu diṭṭhīnañca (th)that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the-flesh, and surmounting the feeling of neither pleasure nor pain, ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;envisions that “I am at peace, I am unbound, I am without clinging/sustenance!” addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.
nibbānasappāyaṁyeva → nibbānasappāyameva (sya-all) | eva → Sk sappayañ ñeva. (pts note) | nibbānasappāyaṁyeva → nibbānasappāyaññeva (bjt) | ayamāyasmā nibbānasappāyaṁyeva → ayam āyasmā nibbānaṁ sappāyam eva (pts)Yes, he affirms a practice conducive to unbinding. Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati.
ca → (sya-all) | kāmasaṁyojanaṁ → kāmasaññojanaṁ (bjt, th)But still he clings, clinging to a speculation about the past; or he clings, clinging to a speculation about the future; or he clings, clinging to a fetter of sensuality; or he clings, clinging to the rapture of seclusion; or he clings, clinging to pleasure not-of-the-flesh; or he clings, clinging to a feeling of neither pleasure nor pain. Yañca kho ayamāyasmā:
yañca → yañ ca (pts) | ayamāyasmā → ayam āyasmā (pts)And the fact that he envisions that ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.
samaṇassa brāhmaṇassa → samaṇabrāhmaṇassa (sya-all) | samaṇassa brāhmaṇassa upādānamakkhāyati → samaṇabrāhmaṇassa upādānam akkhāyati (pts) | ap → Bm Si api. (pts note) | santohamasmi nibbutohamasmi anupādānohamasmīti → santo ham asmi nibbuto ham asmi anupādāno ham asmīti (pts) | tadapi → tad ap (pts)“I am at peace, I am unbound, I am without clinging/sustenance!”—that in itself points to his clinging. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—
saṅkhataṁ → saṁkhataṁ (pts) | saṅkhārānaṁ → saṁkhārānaṁ (pts) | atthetanti → atth etan ti (pts)With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
tadupātivatto → tad upātivatto (pts)Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—
santivarapadaṁ → santaṁ varapadaṁ (bj: syā) | santivarapadaṁ → Si santaṁ varaṁ padaṁ. (pts note)Thus, monks, the Tathāgata has awakened to the unexcelled state of foremost peace: channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.
viditvā → anupādāvimokkho. tayidaṁ bhikkhave tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ, yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkhoti (cck: sī. syā. kaṁ. pī.) | anupādāvimokkho’’ti → anupādāvimokkho. tayidaṁ bhikkhave tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ, yadidaṁ channaṁ phassāyatanaṁ samudayañca atthaṅgamañca assādañca adīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkhoti (cck: sī. syā. kaṁ. pī.) | vimokkho → Bm adds ti & omits following down to idam avoca. (pts note) | santivarapadaṁ → Si santaṁ varaṁ padaṁ. (pts note)liberation through lack of clinging/sustenance, having known, as they have come to be, the origination, passing away, allure, drawbacks of—and escape from—the six media of contact.”

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.

Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.