Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;
cārikaṁ caramāno → cārikañcaramāno (th) | tadavasari → tad avasari (pts)that on one occasion, as the Blessed One was wandering among the Magadhans, yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:
tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)he entered Rājagaha, went to the potter Bhaggava, and on arrival said to him, “sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.
viharemu āvesane → viharāma āvesane (bj); viharāma nivesane (sya-all, km); viharāmāvesane (pts1ed); viharemu nivesane (mr) | viharemu → viharema (bj); viharām (pts) | ekarattanti → ekarattinti (bj, pts) | viharemu āvesane ekarattanti → viharāma nivesane ekarattinti (sya-all) | āvesane → viharemu āvesane (bj: machasaṁ); viharāma nivesane (bj: syā) | āvesane → viharāmāvesane (cck: sī. pī.); viharāma nivesane (cck: syā. kaṁ.); viharemu nivesane (cck: ka.) | nivesane → viharāmāvesane (sya-all: sī.) | āvesane → Si nivesane, with note that the Sinhalese reading is as in text. (pts note) | ekarattanti → ekarattin ti (pts)“If it is no inconvenience for you, Bhaggava, I will stay for one night in your shed.”

“Na kho me, bhante, garu.“It’s no inconvenience for me, lord, Atthi cettha pabbajito paṭhamaṁ vāsūpagato.
vāsūpagato → vāsūpagato hoti (sya-all); vāsupagato (pts) | cettha → ettha (pts)but there is a wanderer who has already taken up residence there. Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.
viharatha → vihara (bj: PTS) | viharatha → vihara (cck: sī. pī.) | vihara → Si viharatha. (pts note) | yathāsukhanti → yathāsukhan ti (pts)If he gives his permission, you may stay there as you like.”

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.
pukkusāti → pukkhusāti (pts) | saddhā → saddhāya (bj: sīmu, machasaṁ, PTS) | saddhāya → Sky saddhā. (pts note)Now at that time a clansman named Pukkusāti had left home and gone forth into homelessness through faith, out of dedication to the Blessed One. So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.
kumbhakārāvesane → kumbhakāranivesane (sya-all) | vāsūpagato → vāsupagato (pts) | kumbhakārāvesane → kumbhakāranivesane (cck: syā. kaṁ. ka.) | kumbhakāranivesane → kumbhakārāvesane (sya-all: sī.)He was the one who had already taken up residence in the potter’s shed. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca:
yenāyasmā → yen āyasmā (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)So the Blessed One approached Ven. Pukkusāti and, on arrival, said to him, “sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.
viharemu → viharema (bj); vihārām (pts) | ekarattanti urundaṁ → ekarattinti ūrundaṁ (bj, pts) | viharemu āvesane ekarattanti urundaṁ → viharāma nivesane ekarattinti ūrundaṁ (sya-all) | ekarattanti → ekarattin ti (pts)“If it is no inconvenience for you, monk, I will stay one night in the shed.”

“Urundaṁ, āvuso, kumbhakārāvesanaṁ.
Urundaṁ → ūrundaṁ (sya-all, km, pts1ed); uruddhaṁ (mr) | kumbhakārāvesanaṁ → kumbhakāranivesanaṁ (sya-all) | āvuso → ūrūndaṁ (sī. syā. kaṁ. pī.), urūddhaṁ (ka.) dī. ni. 2 sakkapañhasuttaṭīkā oloketabbā (cck note) | Ūrundaṁ → So Si Bu; Sky ur. (pts note)“The shed is roomy, my friend. Viharatāyasmā yathāsukhan”ti.
viharatāyasmā yathāsukhanti → viharat āyasmā yathāsukhan ti (pts)Stay as you like.”

Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
kumbhakārāvesanaṁ → kumbhakāranivesanaṁ (sya-all) | tiṇasanthārakaṁ → tiṇasantharakaṁ (sya-all, pts) | tiṇasanthārakaṁ → tiṇasantharikaṁ (cck: sī.); tiṇasantharakaṁ (cck: syā. kaṁ.)So the Blessed One, entering the potter’s shed and setting out a spread of grass to one side, sat down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore. Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.
vītināmesi āyasmāpi → vītināmeti āyasmā pi (pts) | bahudeva → bahud eva (pts)He spent most of the night sitting (in meditation). Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.
āyasmāpi → āyasmā pi (pts) | bahudeva → bahud eva (pts)Ven. Pukkusāti also spent most of the night sitting (in meditation).

Atha kho bhagavato etadahosi:
etadahosi → etad ahosi (pts)The thought occurred to the Blessed One, “pāsādikaṁ kho ayaṁ kulaputto iriyati.
iriyati → irīyati (bj) | + → nu (th, pts)“How inspiring is the way this clansman behaves! Yannūnāhaṁ puccheyyan”ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | puccheyyanti → puccheyyan ti (pts)What if I were to question him?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:
etadavoca → etad avoca (pts)So he said to Ven. Pukkusāti, “kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?
kaṁsi → kaṁ si (pts)“Out of dedication to whom, monk, have you gone forth? Who is your teacher? Of whose Dhamma do you approve?”

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.
atthāvuso → atth āvuso (pts)“There is, my friend, Gotama the contemplative, a son of the Sakyans, gone forth from a Sakyan clan. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
bhagavantaṁ → bhavantaṁ (sya-all) | evaṁ kalyāṇo → evaṁkalyāṇo (th)Now, this excellent report about Master Gotama has been spread about: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
itipi → iti pi (pts) | bhagavāti → bhagavā ti (pts)‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Tāhaṁ bhagavantaṁ uddissa pabbajito.I have gone forth out of dedication to that Blessed One. So ca me bhagavā satthā.That Blessed One is my teacher. Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.
tassa cāhaṁ → tassāhaṁ (bj, sya-all, pts) | tassāhaṁ → tassa cāhaṁ (bj: machasaṁ)It is of that Blessed One’s Dhamma that I approve.”

“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.
sammāsambuddhoti → sammāsambuddho ti (pts)“But where, monk, is that Blessed One—worthy & rightly self-awakened—staying now?”

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.
sāvatthi → sāvatthī (sya-all, pts) | atthāvuso → atth āvuso (pts)“There is, my friend, a city in the northern lands named Sāvatthī. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
sammāsambuddhoti → sammāsambuddho ti (pts)That is where the Blessed One—worthy & rightly self-awakened—is staying now.”

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;“Have you ever seen that Blessed One before? disvā ca pana jāneyyāsī”ti?On seeing him, would you recognize him?”

“Na kho me, āvuso, diṭṭhapubbo so bhagavā;“No, my friend, I have never seen the Blessed One before, disvā cāhaṁ na jāneyyan”ti.
disvā cāhaṁ → disvāhaṁ (sya-all) | jāneyyanti → jāneyyan ti (pts)nor on seeing him would I recognize him.”

Atha kho bhagavato etadahosi:
etadahosi mamañca → etad ahosi maṁ (pts)Then the thought occurred to the Blessed One: “mamañca khvāyaṁ kulaputto uddissa pabbajito.
mamañca khvāyaṁ → mamaṁ khvāyaṁ (bj, sya-all, km); maṁ khvāyaṁ (pts1ed) | mamañca → mamaṁ (bj, sya-all) | khvāyaṁ → mamañca khavāyaṁ (bj: machasaṁ, sīmu); maṁ khavāyaṁ (bj: PTS) | khvāyaṁ → maṁ tvāyaṁ (cck: sī.); mamaṁ khvāyaṁ (cck: syā. kaṁ.); maṁ khvāyaṁ (cck: pī.)“It’s out of dedication to me that this clansman has gone forth. Yannūnassāhaṁ dhammaṁ deseyyan”ti.
yannūnassāhaṁ → yaṁnūnassāhaṁ (my) | yannūnassāhaṁ → yannūn assāhaṁ (pts) | deseyyanti → deseyyan ti (pts)What if I were to teach him the Dhamma?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:So he said to Ven. Pukkusāti, “dhammaṁ te, bhikkhu, desessāmi.
desessāmi → desissāmi (bj, pts); desissāmiya (sya-all) | te → vo (sya-all) | te → So Sky Bu; Si vo. (pts note) | dhammaṁ → dhamman (pts)“I will teach you the Dhamma, monk. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
manasi karohi → manasikarohi (th, pts)Listen & pay close attention. I will speak.”

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.
evamāvusoti → evam āvuso ti (pts)“As you say, friend,” Ven. Pukkusāti responded to the Blessed One. Bhagavā etadavoca:
etadavoca → etad avoca (pts)The Blessed One said:

“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno;
Cha dhāturo → chaddhāturo (bj) | cha phassāyatano aṭṭhārasa manopavicāro → chaphassāyatano aṭṭhādasamanopavicāro (pts) | chaddhāturo → chadhāturo (bj: machasaṁ, sīmu, PTS) | Chadhāturo → chaddhāturo (cck: sī.) | cha phassāyatano aṭṭhārasa manopavicāro → chaphassāyatano aṭṭhārasamanopavicāro (my, th) | aṭṭhārasa manopavicāro → aṭṭhārasamanopavicāro (bjt)“A person has six properties, six media of sensory contact, eighteen considerations, & four determinations. yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.
maññassavā → maññussavā (bj, pts) | maññassave → maññussave (bj) | maññussavā → So Bu; Sky maññassavā here, and infra maññussace; Si maññassavā. (pts note) | santoti → santo ti (pts)He has been stilled where the currents of supposition do not flow. And when the currents of supposition do not flow, he is said to be a sage at peace. Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
sikkheyyāti → sikkheyya (sya-all) | saccamanurakkheyya cāgamanubrūheyya santimeva → saccam anurakkheyya cāgam anubrūheyya santim eva (pts)One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm. ayamuddeso dhātuvibhaṅgassa.
dhātuvibhaṅgassa cha dhāturo → chadhātu vibhaṅgassa chaddhāturo (bj, sya-all) | ayamuddeso dhātuvibhaṅgassa cha dhāturo → ayam uddeso chadhātuvibhaṅgassa chadhāturo (pts) | dhātuvibhaṅgassa → chadhātuvibhaṅgassa (cck: sī. syā. kaṁ. pī.)This is the summary of the analysis of the six properties.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—
cha dhāturo → chadhāturo (my, th, pts) | cha dhāturo → vibhaṅgassa chaddhāturo (bjt) | purisoti → puriso ti (pts)“‘A person has six properties.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
vuttaṁ → Si continues (cf. A. I. 175-6): Chayimā, bhikkhu, dhātuyo. (pts note) | panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. In reference to what was it said? Chayimā, bhikkhu, dhātuyo—
Chayimā, bhikkhu, dhātuyo → etthantare pāṭho si, pts1ed potthakesu | chayimā bhikkhu dhātuyo pathavīdhātu → paṭhavīdhātu (bj, pts) | dhātuyo → ( ) natthi sī. pī. potthakesu (cck note)These are the six properties: pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
pathavīdhātu → paṭhavīdhātu (sya-all)the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property. ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—
chaddhāturo → chadhāturo (bj: machasaṁ, sīmu, PTS) | purisoti → puriso ti (pts)‘A person has six properties.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idaṁ etaṁ (pts)Thus it was said, and in reference to this was it said.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—
cha phassāyatano → chaphassāyatano (my, bjt, th, pts) | purisoti → puriso ti (pts)“‘A person has six media of sensory contact.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. In reference to what was it said? Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.
sotasamphassāyatanaṁ → Si cakkhuphassāyatanaṁ. &c. (pts note)These are the six media of sensory contact: the eye as a medium of sensory contact, the ear… the nose… the tongue… the body… the intellect as a medium of sensory contact. ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—
cha phassāyatano → chaphassāyatano (my, bjt, th, pts) | purisoti → puriso ti (pts)‘A person has six media of sensory contact.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idam etaṁ (pts)Thus it was said, and in reference to this was it said.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—
aṭṭhārasa manopavicāro → aṭṭhādasamanopavicāro (pts) | aṭṭhārasa manopavicāro → aṭṭhārasamanopavicāro (my, bjt, th) | purisoti → puriso ti (pts)“‘A person has eighteen considerations.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. In reference to what was it said? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati;
upekkhāṭṭhāniyaṁ → upekkhaṭṭhānīyaṁ (sya-all, pts) | cakkhunā → cakkhumā (pts) | somanassaṭṭhāniyaṁ → somanassaṭṭhānīyaṁ (my, th, pts) | domanassaṭṭhāniyaṁ → domanassaṭṭhānīyaṁ (my, th, pts) | upekkhāṭṭhāniyaṁ → upekkhāṭṭhānīyaṁ (my)These are the eighteen considerations: On seeing a form with the eye, one considers a form that can act as a basis for joy, a form that can act as a basis for sadness, or a form that can act as a basis for equanimity. sotena saddaṁ sutvā …pe…On hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …On smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …On tasting a flavor with the tongue.…

kāyena phoṭṭhabbaṁ phusitvā …On touching a tactile sensation with the body.… manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—
upekkhāṭṭhāniyaṁ → upekkhaṭṭhānīyaṁ (sya-all, pts) | somanassaṭṭhāniyaṁ → somanassaṭṭhānīyaṁ (my, th, pts) | domanassaṭṭhāniyaṁ → domanassaṭṭhānīyaṁ (my, th, pts) | upekkhāṭṭhāniyaṁ → upekkhāṭṭhānīyaṁ (my)On cognizing an idea with the intellect, one considers an idea that can act as a basis for joy, an idea that can act as a basis for sadness, or an idea that can act as a basis for equanimity. iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.
somanassupavicārā → somanassūpavicārā (bj) | domanassupavicārā → domanassūpavicārā (bj) | upekkhupavicārā aṭṭhārasa manopavicāro → upekkhūpavicārā aṭṭhārasamanopavicāro (bj, sya-all); upekkhūpavicārā aṭṭhādasamanopavicāro (pts)Thus there are six considerations conducive to joy, six conducive to sadness, & six conducive to equanimity. ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—
aṭṭhārasa manopavicāro → aṭṭhārasamanopavicāro (my, bjt, th) | aṭṭhārasa manopavicāro → aṭṭhādasamanopavicāro (pts) | purisoti → puriso ti (pts)‘A person has eighteen considerations.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idam etaṁ (pts)Thus it was said, and in reference to this was it said.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—
purisoti → puriso ti (pts)“‘A person has four determinations.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. In reference to what was it said? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.
upasamādhiṭṭhāno → upasamādiṭṭhāno (pts)These are the four determinations: the determination for discernment, the determination for truth, the determination for relinquishment, the determination for calm. ‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—
purisoti → puriso ti (pts)‘A person has four determinations.’ iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idam etaṁ (pts)Thus it was said, and in reference to this was it said.

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
saccamanurakkheyya cāgamanubrūheyya santimeva → saccam anurakkheyya cāgam anubrūheyya santim eva (pts)“‘One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. In reference to what was it said?

Kathañca, bhikkhu, paññaṁ nappamajjati?
kathañca → kathañ ca (pts)And how is one not negligent of discernment? Chayimā, bhikkhu, dhātuyo—
chayimā → cha imā (bj) | bhikkhu → (pts)These are the six properties: pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts)the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.

Katamā ca, bhikkhu, pathavīdhātu?
pathavīdhātu pathavīdhātu → paṭhavīdhātu paṭhavīdhātu (sya-all, pts)“And what is the earth property? Pathavīdhātu siyā ajjhattikā siyā bāhirā.
pathavīdhātu → paṭhavīdhātu (th, pts)The earth property can be either internal or external. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts)What is the internal earth property? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—
upādinnaṁ → upādiṇṇaṁ (cck, pts1ed, mr) | kakkhaḷaṁ → kakkhalaṁ (sya-all) | upādinnaṁ seyyathidaṁ → upādiṇṇaṁ seyyathīdaṁ (pts) | upādinnaṁ → upādiṇṇaṁ (cck: pī. ka.) | kakkhaḷaṁ → Si kakkhalaṁ. (pts note)Anything internal, within oneself, that’s hard, solid, & sustained (by craving): kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—
aṭṭhimiñjaṁ → aṭṭhimiñjā (bj, pts1ed) | nhāru → nahāru (bj) | nhāru aṭṭhi → nahārū aṭṭhī (sya-all) | kakkhaḷaṁ → kakkhalaṁ (sya-all) | nhāru aṭṭhi aṭṭhimiñjaṁ → nahārū aṭṭhī aṭṭhimiñjā (pts) | upādinnaṁ → upādiṇṇaṁ (pts) | aṭṭhimiñjā → aṭṭhimiñjaṁ (bj: machasaṁ) | aṭṭhimiñjaṁ → aṭṭhimiñjā (cck: sī. pī.) | aṭṭhimiñjā → Si aṭṭhimiñjaṁ as at III.90. (pts note) | panaññampi → pan aññam pi (pts)head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained: ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.
pathavīdhātu → paṭhavīdhātu (bj, sya-all) | ajjhattikā pathavīdhātu → ajjhatikā paṭhavīdhātu (pts)This is called the internal earth property. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts) | pathavīdhātu pathavīdhāturevesā → paṭhavīdhātu paṭhavīdhāturevesā (bj, sya-all, pts) | ceva → eva (pts) | pathavīdhātu pathavīdhāturevesā → paṭhavīdhātu paṭhavīdhātur ev esā (pts)Now both the internal earth property & the external earth property are simply earth property. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham asmi (pts) | meso attāti evametaṁ → me so attā ti evam etaṁ (pts)And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
pathavīdhātuyā → paṭhavīdhātuyā (bj, sya-all, pts) | evametaṁ → evam etaṁ (pts)When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.

Katamā ca, bhikkhu, āpodhātu?“And what is the liquid property? Āpodhātu siyā ajjhattikā siyā bāhirā.The liquid property may be either internal or external. Katamā ca, bhikkhu, ajjhattikā āpodhātu?What is the internal liquid property? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—
paccattaṁ → (sya-all) | upādinnaṁ seyyathidaṁ → upādiṇṇaṁ seyyathīdaṁ (pts)Anything internal, within oneself, that’s liquid, watery, & sustained: pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—
upādinnaṁ → upādiṇṇaṁ (pts) | kheḷo → Si khelo. (pts note) | panaññampi → pan aññam pi (pts)bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that’s liquid, watery, & sustained: ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu.This is called the internal liquid property. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.
ceva → eva (pts) | āpodhāturevesā → āpodhātur ev esā (pts)Now both the internal liquid property & the external liquid property are simply liquid property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham asmi (pts) | meso attāti evametaṁ → me so attā ti evam etaṁ (pts)And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
evametaṁ → evam etaṁ (pts)When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.

Katamā ca, bhikkhu, tejodhātu?“And what is the fire property? Tejodhātu siyā ajjhattikā siyā bāhirā.The fire property may be either internal or external. Katamā ca, bhikkhu, ajjhattikā tejodhātu?What is the internal fire property? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—
upādinnaṁ seyyathidaṁ → upādiṇṇaṁ seyyathīdaṁ (pts)Anything internal, within oneself, that’s fire, fiery, & sustained: yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—
jīrīyati → jiriyati (sya-all); janīyati (pts) | upādinnaṁ → upādiṇṇaṁ (pts) | santappati → santapati (bj: sīmu) | jīrīyati → jarīyati (bj: sīmu, PTS) | sammā pariṇāmaṁ → sammāpariṇāmaṁ (th, pts) | panaññampi → pan aññam pi (pts)that by which (the body) is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained: ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.This is called the internal fire property. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.
yā ceva → ya eva (pts) | tejodhāturevesā → tejodhātur ev esā (pts)Now both the internal fire property & the external fire property are simply fire property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.

Katamā ca, bhikkhu, vāyodhātu?“And what is the wind property? Vāyodhātu siyā ajjhattikā siyā bāhirā.The wind property may be either internal or external. Katamā ca, bhikkhu, ajjhattikā vāyodhātu?What is the internal wind property? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—
upādinnaṁ seyyathidaṁ → upādiṇṇaṁ seyyathīdam (pts) | seyyathidaṁ → seyyathīdaṁ (th)Anything internal, within oneself, that’s wind, windy, & sustained: uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
koṭṭhāsayā → koṭṭhasayā (bj, sya-all, km, pts1ed) | iti → (sya-all, pts) | koṭṭhāsayā → koṭṭhasayā (pts) | upādinnaṁ → upādiṇṇaṁ (pts) | koṭṭhasayā → koṭṭhāsayā (bj: machasaṁ, sīmu) | koṭṭhāsayā → koṭṭhasayā (cck: sī. syā. kaṁ. pī.) | panaññampi → pan aññam pi (pts)up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained: ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu.This is called the internal wind property. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.
ceva → eva (pts) | vāyodhāturevesā → vāyodhātur ev esā (pts)Now both the internal wind property & the external wind property are simply wind property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.

Katamā ca, bhikkhu, ākāsadhātu?“And what is the space property? Ākāsadhātu siyā ajjhattikā siyā bāhirā.The space property may be either internal or external. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?What is the internal space property? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—
upādinnaṁ seyyathidaṁ kaṇṇacchiddaṁ nāsacchiddaṁ → upādiṇṇaṁ seyyathīdaṁ kaṇṇacchiddam nāsacchiddam (pts)Anything internal, within oneself, that’s space, spatial, & sustained: kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ—
adhobhāgaṁ → adhobhāgā (bj, sya-all, km, pts1ed) | asitapītakhāyitasāyitaṁ → asitāpītakhāyitasāyitaṁ (pts) | adhobhāgaṁ → adhobhāgā (pts) | adhobhāgā → adhobhāgaṁ (bj: machasaṁ) | adhobhāgaṁ → adhobhāgā (sī. syā. kaṁ. pī.) devadūtasuttena sameti (cck note) | asitapītakhāyitasāyitaṁ → asitapītakhāyita sāyitaṁ (th) | asitapītakhāyitasāyitaṁ → asita pīta khāyita sāyitaṁ (th) | asitapītakhāyitasāyitaṁ adhobhāgaṁ → asita pīta khāyita sāyitaṁ adhobhāgā (th) | kaṇṇacchiddaṁ nāsacchiddaṁ → kaṇṇacchiddam nāsacchiddam (pts) | panaññampi → pan aññam pi (pts) | aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ → upādiṇṇaṁ (pts)the holes of the ears, the nostrils, the mouth, the (passage) whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that’s space, spatial, & sustained: ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu.This is called the internal space property. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.
ceva → eva (pts) | ākāsadhāturevesā → ākāsadhātur ev esā (pts)Now both the internal space property & the external space property are simply space property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.

Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.
viññāṇaṁyeva → viññāṇaṁ yeva (bjt, pts)“There remains only consciousness: pure & bright. Tena ca viññāṇena kiṁ vijānāti?
Tena ca viññāṇena kiṁ → tena viññāṇena kiñci (sya-all, pts1ed) | vijānāti → jānāti (bj) | ca → (sya-all, pts) | kiṁ vijānāti → kiñci jānāti (sya-all) | kiṁ → tena viññāṇena kiñca (cck: sī.) | kiṁ → kiñci jānāti sukhan ti pi (pts)What does one cognize with that consciousness? ‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.
sukhantipi → dukkhan ti pi (pts) | dukkhantipi → adukkhamasukhan ti pi (pts) | adukkhamasukhantipi vijānāti sukhavedaniyaṁ → sukhavedanīyaṁ (pts)One cognizes ‘pleasure.’ One cognizes ‘pain.’ One cognizes ‘neither pleasure nor pain.’ Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.
sukhavedaniyaṁ → sukhavedanīyaṁ (th, pts)In dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure. So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts)When sensing a feeling of pleasure, one discerns that ‘I am sensing a feeling of pleasure.’ ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
sukhavedaniyassa → sukhavedanīyassa (th) | sukhavedaniyaṁ → sukhavedanīyaṁ (th, pts) | tasseva sukhavedaniyassa → tass eva sukhavedanīyassa (pts)One discerns that ‘With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling—the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure—ceases, is stilled.’

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.
dukkhavedaniyaṁ → dukkhavedanīyaṁ (th, pts)In dependence on a sensory contact that is to be felt as pain.… So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
tasseva dukkhavedaniyassa → tass eva dukkhavedaṇīyassa (pts) | dukkhavedaniyassa → dukkhavedanīyassa (th) | dukkhavedaniyaṁ → dukkhavedanīyaṁ (th, pts)

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.
adukkhamasukhavedaniyaṁ → adukkhamasukhavedanīyaṁ (th, pts)In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts)When sensing a feeling of neither pleasure nor pain, one discerns that ‘I am sensing a feeling of neither pleasure nor pain.’ ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
tasseva adukkhamasukhavedaniyassa → tass eva adukkhamasukhavedaṇīyassa (pts) | adukkhamasukhavedaniyassa → adukkhamasukhavedanīyassa (th) | adukkhamasukhavedaniyaṁ → adukkhamasukhavedanīyaṁ (th, pts)One discerns that ‘With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling—the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain—ceases, is stilled.’

Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;
saṅghaṭṭā → samphassa (bj, pts1ed); saṅghaṭā (sya-all, km) | saṅghaṭṭā samodhānā → samphassasamodhānā (bj, pts) | vinikkhepā → vikkhepā (cck) | samphassasamodhānā → saṅghaṭṭā samodhānā (bj: machasaṁ, sīmu) | saṅghaṭṭā → samphassa (cck: sī. pī.); saṅghaṭā (cck: syā. kaṁ.) | saṅghaṭā → samphassasamodhānā (sya-all: sī.) | samphassasamodhānā → So Sky; Si saṁghaṭā samodhānā, with note that the Sinh. reading is as in text. (pts note) | tesaṁyeva → tesaṁ yeva (bjt, pts)“Just as when, from the friction & conjunction of two fire sticks, heat is born and fire appears, and from the separation & disjunction of those very same fire sticks, the concomitant heat ceases, is stilled; evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.
sukhavedaniyaṁ → sukhavedanīyaṁ (bjt, th, pts) | evameva → evam eva (pts)in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure.… So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
sukhavedaniyassa → sukhavedanīyassa (th) | sukhavedaniyaṁ → sukhavedanīyaṁ (th, pts) | tasseva sukhavedaniyassa → tass eva sukhavedanīyassa (pts)

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.
dukkhavedaniyaṁ → dukkhavedanīyaṁ (th, pts)In dependence on a sensory contact that is to be felt as pain.… So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
so → so dukkhā vedanaṁ vediyamāno (bj) | vedayamāno dukkhaṁ vedanaṁ vedayāmīti → vediyāmīti (bj, pts) | vedayamāno → vediyamāno (sya-all) | vedayāmīti → vediyāmīti (sya-all) ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
dukkhavedaniyassa → dukkhavedanīyassa (th) | dukkhavedaniyaṁ → dukkhavedanīyaṁ (th)

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.
adukkhamasukhavedaniyaṁ → adukkhamasukhavedanīyaṁ (th)In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain.… So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
vedayamāno → vediyamāno (bj, sya-all) | vedayāmīti → vediyāmīti (bj, sya-all) ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
adukkhamasukhavedaniyassa → adukkhamasukhavedanīyassa (th) | adukkhamasukhavedaniyaṁ → adukkhamasukhavedanīyaṁ (th)One discerns that ‘With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling… ceases, is stilled.’

Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
pariyodātā → pariyodāta (pts) | upekkhāyeva → upekhā yeva (pts)“There remains only equanimity: pure & bright, pliant, malleable, & luminous. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti;
ninnītakasāvaṁ → nihaṭakasāvaṁ (bj); nihatakasāvaṁ (mr) | sudhantaṁ niddhantaṁ → etthantare pāṭho sya-all potthakesu | jātarūpaṁ → jātarūpaṁ dhantaṁ (bj, pts1ed) | nīhaṭaṁ → nihataṁ (si, sya-all, km, mr) | paṭṭikāya → pavaddhikāya (bj); pavaṭṭikāya (sya-all, pts1ed) | ninnītakasāvaṁ → nīhaṭakasāvaṁ (bj) | sudhantaṁ niddhantaṁ nīhaṭaṁ → nihataṁ (sya-all) | yassā ca piḷandhanavikatiyā → yassāva pilandhanavikatiyā (sya-all) | sudhantaṁ → dhantaṁ suddhantaṁ (pts) | ca piḷandhanavikatiyā → va paḷindhanavikatiyā (pts) | paṭṭikāya → pavaṭṭikāya (pts) | dhantaṁ → dhantaṁ (bj: machasaṁ ūnaṁ.) | nīhaṭaṁ → nīhataṁ (bj: sīmu) | nīhaṭakasāvaṁ → ninnitakasāvaṁ (bj: sīmu, machasaṁ, PTS) | jātarūpaṁ → jātarūpaṁ dhantaṁ (cck: sī. pī.) | nīhaṭaṁ → nihataṁ (cck: syā. kaṁ. ka.) | ninnītakasāvaṁ → nihatakasāvaṁ (cck: ka.) | paṭṭikāya → pavaṭṭikāya (cck: sī. syā.) | jātarūpaṁ → ito paraṁ dhantaṁ suddhantaṁ niddhantanti vacanaṁ sīhaḷapotthake dissati (sya-all note) | ālimpeyya → So Si; Sky āl-; Bu ālamp-. (pts note) | niddhantaṁ → Si omits these three words. nothing that they are inserted in Sinh. MSS. (pts note) | nīhaṭaṁ → So Bu; Sky Si nihataṁ. (pts note) | ninnītakasāvaṁ → So Si Sky; Bu nīhaṭako. Cf. III. 137. (pts note) | kammaññañca → kammaññaṁ ca (bjt, th) | tamenaṁ → tam enaṁ (pts) | kammaññañca pabhassarañca → kammaññañ ca pabhassarañ ca (pts) | tañcassa → tañ assa (pts)Just as if a dexterous goldsmith or goldsmith’s apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible: He would blow on it time & again, sprinkle water on it time & again, examine it time & again, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, & luminous. Then whatever sort of ornament he had in mind—whether a belt, an earring, a necklace, or a gold chain—it would serve his purpose. evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
evameva → evam eva (pts) | upekkhāyeva → upekhā yeva (pts)In the same way, there remains only equanimity: pure & bright, pliant, malleable, & luminous.

So evaṁ pajānāti:One discerns that ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)‘If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
tannissitā → taṁnissitā (my) | evaṁ me → evamme (th) | evaṁ → evam (pts) | upekkhā → upekhā (pts)and thus this equanimity of mine— thus supported, thus sustained—would last for a long time. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)One discerns that ‘If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of consciousness… Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
tannissitā → taṁnissitā (my) | evaṁ me → evamme (th) | evaṁ → evam (pts) | upekkhā → upekhā (pts) Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
ākiñcaññāyatanaṁ → ākiñcāyatanaṁ (pts) | imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)the dimension of nothingness… Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
tannissitā → taṁnissitā (my) | evaṁ me → evamme (th) | evaṁ → evam (pts) | upekkhā → upekhā (pts) Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)the dimension of neither perception nor non-perception, I would develop the mind along those lines, and thus this equanimity of mine— Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.
tannissitā → taṁnissitā (my) | evaṁ me → evamme (th) | evaṁ → evam (pts) | upekkhā → upekhā (pts)thus supported, thus sustained—would last for a long time.’

So evaṁ pajānāti:“One discerns that ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)‘If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space and to develop the mind along those lines, saṅkhatametaṁ.
saṅkhatametaṁ → saṁkhatam etaṁ (pts)that would be fabricated. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)One discerns that ‘If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of consciousness… saṅkhatametaṁ.
saṅkhatametaṁ → saṁkhatam etaṁ (pts) Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
imañce → imaṁ ce (bjt) | evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)the dimension of nothingness… saṅkhatametaṁ.
saṅkhatametaṁ → saṁkhatam etaṁ (pts) Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
evaṁ parisuddhaṁ evaṁ pariyodātaṁ → evaṁparisuddhaṁ evaṁpariyodātaṁ (bjt) | imañce → imañ ce (pts) | upekkhaṁ → upekhaṁ (pts) | tadanudhammañca → tadanudhammañ ca (pts)the dimension of neither perception nor non-perception and to develop the mind along those lines, saṅkhatametan’ti.
saṅkhatametanti → saṁkhatam etan ti (pts)that would be fabricated.’

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.
na abhisañcetayati → nābhisañcetayati (bj, pts) | neva taṁ abhisaṅkharoti na abhisañcetayati → nevābhisaṅkharoti nābhisañcetayati (th) | neva taṁ abhisaṅkharoti na abhisañcetayati → n eva abhisaṁkharoti nābhisañcetayati (pts)One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,
vā → (sya-all) | anabhisaṅkharonto → anabhisaṁkharonto (pts)This being the case, one is not sustained by anything [doesn’t cling to anything] in the world. anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.
paccattaṁyeva → paccattaṁ yeva (pts)Unsustained, one is not agitated. Unagitated, one is totally unbound right within.

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

So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
sukhañce → sukhaṁ ce (bjt) | sukhañce → sukhañ ce (pts) | aniccāti → aniccā ti (pts) | anajjhositāti → anajjhositā ti (pts) | anabhinanditāti → anabhinanditā ti (pts)“If sensing a feeling of pleasure, one discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’ Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
anabhinanditāti → abhinanditāti (bj) | dukkhañce → dukkhaṁ ce (bjt) | dukkhañce → dukkhañ ce (pts) | aniccāti → aniccā ti (pts) | anajjhositāti → anajjhositā ti (pts) | anabhinanditāti → anabhinanditā ti (pts)If sensing a feeling of pain, one discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’ Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
adukkhamasukhañce → adukkhamasukhañ ce (pts)If sensing a feeling of neither pleasure nor pain, one discerns it as ‘inconstant.’ One discerns it as ‘not grasped at.’ One discerns it as ‘not relished.’

So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
naṁ → taṁ na (bj) | vedeti → vedeti so (sya-all) | sukhañce → sukhaṁ ce (bjt) | sukhañce → sukhañ ce (pts)“If sensing a feeling of pleasure, one senses it disjoined from it. dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
dukkhañce → so dukkhaṁ ce (bj, pts) | naṁ → taṁ na (bj) | vedeti → visaṁyutto naṁ vedeti (bj: machasaṁ, PTS)If sensing a feeling of pain, one senses it disjoined from it. adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.
naṁ → taṁ na (bj) | vedeti → visaṁyutto naṁ vedeti (bj: machasaṁ, PTS) | adukkhamasukhañce → adukkhamasukhaṁ ce (bjt) | adukkhamasukhañce → adukkhamasukhañ ce (pts)If sensing a feeling of neither pleasure nor pain, one senses it disjoined from it. So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) | pajānāti → pajānāti jīvitapa riyantikaṁ vedanaṁ vediyamāno (pts) | vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti → vediyāmīti (pts) | kāyapariyantikaṁ → So Sky Si, -- cf. 2 D. 128. Bu (?) -pariyattikaṁ. (pts note)When sensing a feeling limited to the body, one discerns, ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns, ‘I am sensing a feeling limited to life.’ ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
paraṁ maraṇā → (sya-all, pts) | anabhinanditāni → abhinanditāni (sya-all) | anabhinanditāni sītībhavissantīti → abhinanditāni sītibhavissantīti (pts) | abhinanditāni → So Bu Si; Sky anabhin. (pts note) | paraṁ maraṇā → parammaraṇā (bjt) | idheva → idh eva (pts)One discerns, ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;
vaṭṭiñ → Sky vaddhiñ as usual. (pts note) | telañca → telañ ca (pts) | vaṭṭiñca → vaṭṭiñ ca (pts)“Just as an oil lamp would burn in dependence on oil & wick and, tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;
anupahārā → anupāhārā (bj, pts1ed); anupādānā (si, mr) | vaṭṭiyā → vattiyā (pts) | anupahārā → anupāhārā (pts) | anupāhārā → anupādānā (bj: machasaṁ, sīmu); anupahārā (bj: syā) | anupahārā → anupāhārā (cck: sī. pī.); anupādānā (cck: ka.) | tasseva → tass eva (pts)from the termination of the oil & wick, it would go out unnourished; evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) | evameva kho → evam eva (pts)in the same way, when sensing a feeling limited to the body, one discerns, ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns, ‘I am sensing a feeling limited to life.’ ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
paraṁ maraṇā → (sya-all, pts) | anabhinanditāni sītībhavissantīti → abhinanditāni sītibhavissantīti (sya-all) | paraṁ maraṇā → parammaraṇā (bjt)One discerns, ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.“Thus a monk so endowed is endowed with the highest determination for discernment, for this— Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—the knowledge of the passing away of all suffering & stress—is the highest noble discernment. sabbadukkhakkhaye ñāṇaṁ.

Tassa sā vimutti sacce ṭhitā akuppā hoti.“His release, being founded on truth, does not fluctuate, Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.
mosadhammaṁ → moghadhammaṁ (sya-all) | mosadhammaṁ → So Bu Sk; Sy Si mogh. (pts note) | tañhi → taṁ hi (bjt, th, pts)for whatever is deceptive is false; unbinding—the undeceptive—is true. Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.Thus a monk so endowed is endowed with the highest determination for truth, for this— Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—
etañhi → etaṁ hi (bjt, th, pts)unbinding, the undeceptive— is the highest noble truth. amosadhammaṁ nibbānaṁ.

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.
samādinnā tyāssa → samādiṇṇā tyassa (pts) | tasseva → tass eva (pts)“Whereas formerly he foolishly had taken on mental acquisitions and brought them to completion, Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
anabhāvaṅkatā → anabhāvakatā (bj, pts); anabhāvaṅgatā (sya-all) | tyāssa → tyassa (sya-all) | anabhāvakatā → anabhāvaṁ katā (bj: machasaṁ) | anabhāvakatā → Si anabhāvaṅkatā. (pts note) | anabhāvaṅkatā → anabhāvaṁkatā (my, ms2005)he has now abandoned them, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.Thus a monk so endowed is endowed with the highest determination for relinquishment, for this— Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—the renunciation of all mental acquisitions— sabbūpadhipaṭinissaggo.is the highest noble relinquishment.

Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.
tasseva → tass eva (pts)“Whereas formerly he foolishly had greed—as well as desire & infatuation— Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
anabhāvaṅkato → anabhāvakato (bj, pts); anabhāvaṅgato (sya-all) | anabhāvaṅkato → anabhāvaṁkato (my, ms2005)he has now abandoned them, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.
tasseva → tass eva (pts)Whereas formerly he foolishly had malice—as well as ill-will & hatred— Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
anabhāvaṅkato → anabhāvakato (bj, pts); anabhāvaṅgato (sya-all) | anabhāvaṅkato → anabhāvaṁkato (my, ms2005)he has now abandoned them.… Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.
sammoho → sammoho sampadoso (bj, pts); sammoho sampamoho (sya-all) | tasseva → tass eva (pts)Whereas formerly he foolishly had ignorance—as well as delusion & confusion— Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
anabhāvaṅkato → anabhāvakato (bj, pts); anabhāvaṅgato (sya-all) | anabhāvaṅkato → anabhāvaṁkato (my, ms2005) | ucchinnamūlo → ucchinna mūlo (th)he has now abandoned them, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.Thus a monk so endowed is endowed with the highest determination for calm, for this— Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—the calming of passions, aversions, & delusions—is the highest noble calm. rāgadosamohānaṁ upasamo.

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
saccamanurakkheyya cāgamanubrūheyya santimeva → saccam anurakkheyya cāgam anubrūheyya santim eva (pts)‘One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idam etaṁ (pts)Thus it was said, and in reference to this was it said.

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
maññassavā → maññussavā (bj, pts) | maññassave → maññussave (bj, pts) | nappavattamāne → appavattamāne (bj) | santoti → santo ti (pts)“‘He has been stilled where the currents of supposition do not flow. And when the currents of supposition do not flow, he is said to be a sage at peace.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
panetaṁ → pan etaṁ (pts) | kiñcetaṁ → kiñ etaṁ (pts)Thus it was said. With reference to what was it said?

‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.
ayamahamasmīti → nāhamasmīti (sya-all) | asmīti → So Bu Sky; Si nāham asmīti. (pts note) | etaṁ → Sky omit this clause. (pts note) | maññitametaṁ ayamahamasmīti maññitametaṁ bhavissanti maññitametaṁ → maññitam etaṁ ayam aham asmīti maññitam etaṁ bhavissan ti maññitam etaṁ (pts) | bhavissanti maññitametaṁ → bhavissan ti maññitam etaṁ (pts)‘I am’ is a supposition. ‘I am this’ is a supposition. ‘I shall be’ is a supposition. ‘I shall not be’ … ‘I shall be possessed of form’ … ‘I shall not be possessed of form’ … ‘I shall be percipient’ … ‘I shall not be percipient’ … ‘I shall be neither percipient nor non-percipient’ is a supposition. Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.
gaṇḍo → So Sk; Sy gandho; Si gantho. (pts note)Supposition is a disease, supposition is a cancer, supposition is an arrow. Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.
santoti → santo ti (pts)By going beyond all supposition, he is called a sage at peace. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.
piheti tañhissa → vihesati tampissa (bj) | jīyati → jiyyati (sya-all) | mīyati → miyyati (sya-all) | na piheti tañhissa → nappiheti tampissa (sya-all) | jīyati na mīyati → jiyyati (pts) | piheti tañhissa bhikkhu natthi → tthi (pts) | jiyyati → So Si; Sky omit these two words. (pts note) | + → nappiheti tam pi ssa bhikkhu (pts)“And further, a sage at peace is not born, does not age, does not die, is unagitated, and is free from longing. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?
kissa → kiṁ (mr) | pihessati → vihessati (bj) | jīyissati ajīyamāno → jiyyissati ajiyyamāno (sya-all, pts) | mīyissati amīyamāno → miyyissati amiyyamāno (sya-all, pts) | kissa → kiṁ (cck: ka.) | tañhissa → tampissa (bjt)He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long?

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
maññassavā → maññussavā (bj, pts) | maññassave → maññussave (bj, pts) | santoti → santo ti (pts)It was in reference to this that it was said, ‘He has been stilled where the currents of supposition do not flow. And when the currents of supposition do not flow, he is said to be a sage at peace.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
yaṁ taṁ → yantaṁ (th) | yaṁ → yan (pts) | idametaṁ → idam etaṁ (pts) Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.
dhārehīti → dharehīti (pts) | saṅkhittena → saṁkhittena (my, ms2005, pts) | chadhātuvibhaṅgaṁ → cha dhātuvibhaṅgaṁ (bjt)Now, monk, you should remember this, my brief analysis of the six properties.”

Atha kho āyasmā pukkusāti:Then the thought occurred to Ven. Pukkusāti: “satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:
anuppattoti uṭṭhāyāsanā → anuppatto ti uṭṭhāy āsanā (pts) | etadavoca → etad avoca (pts)“Surely, the Teacher has come to me! Surely, the One Well-Gone has come to me! Surely, the Rightly Self-awakened One has come to me!” Getting up from his seat, arranging his upper robe over one shoulder, and bowing down with his head at the Blessed One’s feet, he said, “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ.
yathāakusalaṁ yohaṁ → yathā-akusalaṁ yo haṁ (pts) | āvusovādena → āvuso-vādena (pts)“A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address the Blessed One as ‘friend.’ Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”

“Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha.
amaññittha → amaññittho (sya-all, pts) | yathāakusalaṁ → yathā-akusalaṁ (pts) | āvusovādena → āvuso-vādena (pts)“Yes, monk, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address me as ‘friend.’ Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
paṭiggaṇhāma vuddhihesā → patigaṇhāma vuddhi hesā (bj) | yathādhammaṁ → yathā dhammaṁ (bjt) | paṭikarosi taṁ te → paṭikkarosi tante (th) | taṁ → tan (pts)But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
vuddhihesā → vuḍḍhi hesā (sya-all) | vuddhihesā → vuddhi hesā (bjt) | paṭikaroti → paṭikkaroti (th) | vuddhihesā → vuddhi h esā (pts)For it is a cause of growth in the discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.”

“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.
upasampadanti → upasampadan ti (pts)“Lord, may I receive full acceptance [ordination as a monk] from the Blessed One?”

“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?
pattacīvaranti → pattacīvaran ti (pts)“And are your robes & bowl complete?”

“Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.
pattacīvaranti → pattacīvaran ti (pts)“No, lord, my robes & bowl are not complete.”

“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.“Tathāgatas do not give full acceptance to one whose robes & bowl are incomplete.”

Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.
uṭṭhāyāsanā → uṭṭhāy āsanā (pts)Then Ven. Pukkusāti, delighting & rejoicing in the Blessed One’s words, got up from his seat, bowed down to the Blessed One and, keeping him on his right, left in search of robes & a bowl.

Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.
vibbhantā gāvī → bhantagāvī (si, pts1ed), vibhantagāvī (si), gāvī (sya-all, km) | vibbhantā gāvī → bhantagāvī (bj, pts) | vibbhantā → (sya-all) | āyasmantaṁ pukkusātiṁ → āyasmā pukkusātim (pts) | bhantagāvī → vibhantagāvī (bj: sīmu); vibhantā gāvī (bj: machasaṁ) | gāvī → bhantagāvī (cck: sī. pī.); gāvī (cck: syā. kaṁ.)And while he was searching for robes & a bowl, a runaway cow killed him.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
tenupasaṅkamiṁsu upasaṅkamitvā → ten upasaṁkamiṁsu upasaṁkamitvā (pts) | etadavocuṁ → etad avocuṁ (pts)Then a large number of monks approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato.
kālaṅkato → kālakato (sya-all, pts) | nāma → nama (pts) | saṅkhittena → saṁkhittena (my, ms2005, pts)“Lord, the clansman Pukkusāti, whom the Blessed One instructed with a brief instruction, has died. Tassa kā gati, ko abhisamparāyo”ti?
abhisamparāyoti → abhisamparāyo ti (pts)What is his destination? What is his future state?”

“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.
vihesesi → viheṭhesi (bj, sya-all, km, pts1ed); viheseti (mr) | vihesesi → viheṭhesi (pts) | vihesesi → viheṭhesi (cck: sī. syā. kaṁ.); viheseti (cck: ka.)“Monks, the clansman Pukkusāti was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.
saṁyojanānaṁ → saññojanānaṁ (bjt, th) | tattha parinibbāyī → tatthaparinibbāyī (th) | lokāti → lokā ti (pts)With the destruction of the five lower fetters, he has arisen spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that 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.

Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.Dhatuvibhangasutta The Tenth Finished.