Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

“Ekapuggalassa, bhikkhave, kālakiriyā bahuno janassa anutappā hoti.  “The death of one person, mendicants, is regretted by many people. 
anutappā → ānutappā (si) 
Imassa kho, bhikkhave, ekapuggalassa kālakiriyā bahuno janassa anutappā hotī”ti. 
This is the one person, mendicants, whose death is regretted by many people.” 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” 
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. 
“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” 

Dhammānussati …pe… saṅghānussati … sīlānussati … cāgānussati … devatānussati … ānāpānassati … maraṇassati … kāyagatāsati … upasamānussati.  Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace. 

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi.  “Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. 
yena → yenevaṁ (bj, sya-all, km, pts1ed) 
Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjantī”ti. 
It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi. 
“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. 
Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjantī”ti. 
It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

maraṇasaññaṁ bhāveti …  the perception of death … 
maraṇasaññaṁ bhāveti … 
the perception of death … 
maraṇassatiṁ bhāveti … 
the recollection of death … 

31. Amatavagga  The Chapter on Freedom From Death 
“Amataṁ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṁ na paribhuñjanti. 
“Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy freedom from death. 
Amataṁ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṁ paribhuñjantī”ti. 
Those who enjoy mindfulness of the body enjoy freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, aparibhuttaṁ yesaṁ kāyagatāsati aparibhuttā. 
“Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed freedom from death. 
Amataṁ tesaṁ, bhikkhave, paribhuttaṁ yesaṁ kāyagatāsati paribhuttā”ti. 
Those who have enjoyed mindfulness of the body have enjoyed freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, parihīnaṁ yesaṁ kāyagatāsati parihīnā. 
“Mendicants, those who have lost mindfulness of the body have lost freedom from death. 
Amataṁ tesaṁ, bhikkhave, aparihīnaṁ yesaṁ kāyagatāsati aparihīnā”ti. 
Those who haven’t lost mindfulness of the body haven’t lost freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, viraddhaṁ yesaṁ kāyagatāsati viraddhā. 
“Mendicants, those who have missed out on mindfulness of the body have missed out on freedom from death. 
Amataṁ tesaṁ, bhikkhave, āraddhaṁ yesaṁ kāyagatāsati āraddhā”ti. 
Those who have undertaken mindfulness of the body have not missed out on freedom from death.” 
āraddhaṁ → aviraddhaṁ (mr) 
“Amataṁ te, bhikkhave, pamādiṁsu ye kāyagatāsatiṁ pamādiṁsu. 
“Mendicants, those who have neglected mindfulness of the body have neglected freedom from death. 
Amataṁ te, bhikkhave, na pamādiṁsu ye kāyagatāsatiṁ na pamādiṁsu”. 
Those who have not neglected mindfulness of the body have not neglected freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, pamuṭṭhaṁ yesaṁ kāyagatāsati pamuṭṭhā. 
“Mendicants, those who have forgotten mindfulness of the body have forgotten freedom from death. 
Amataṁ tesaṁ, bhikkhave, appamuṭṭhaṁ yesaṁ kāyagatāsati appamuṭṭhā”ti. 
Those who haven’t forgotten mindfulness of the body haven’t forgotten freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, anāsevitaṁ yesaṁ kāyagatāsati anāsevitā. 
“Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated freedom from death. 
Amataṁ tesaṁ, bhikkhave, āsevitaṁ yesaṁ kāyagatāsati āsevitā”ti. 
Those who have cultivated mindfulness of the body have cultivated freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, abhāvitaṁ yesaṁ kāyagatāsati abhāvitā. 
“Mendicants, those who haven’t developed mindfulness of the body haven’t developed freedom from death. 
Amataṁ tesaṁ, bhikkhave, bhāvitaṁ yesaṁ kāyagatāsati bhāvitā”ti. 
Those who have developed mindfulness of the body have developed freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, abahulīkataṁ yesaṁ kāyagatāsati abahulīkatā. 
“Mendicants, those who haven’t made much of mindfulness of the body haven’t made much of the deathless. 
Amataṁ tesaṁ, bhikkhave, bahulīkataṁ yesaṁ kāyagatāsati bahulīkatā”ti. 
Those who have made much of mindfulness of the body have made much of the deathless.” 
“Amataṁ tesaṁ, bhikkhave, anabhiññātaṁ yesaṁ kāyagatāsati anabhiññātā. 
“Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into freedom from death. 
Amataṁ tesaṁ, bhikkhave, abhiññātaṁ yesaṁ kāyagatāsati abhiññātā”ti. 
Those who have had insight into mindfulness of the body have had insight into freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, apariññātaṁ yesaṁ kāyagatāsati apariññātā. 
“Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood freedom from death. 
Amataṁ tesaṁ, bhikkhave, pariññātaṁ yesaṁ kāyagatāsati pariññātā”ti. 
Those who have completely understood mindfulness of the body have completely understood freedom from death.” 
“Amataṁ tesaṁ, bhikkhave, asacchikataṁ yesaṁ kāyagatāsati asacchikatā. 
“Mendicants, those who haven’t realized mindfulness of the body haven’t realized freedom from death. 
Amataṁ tesaṁ, bhikkhave, sacchikataṁ yesaṁ kāyagatāsati sacchikatā”ti. 
Those who have realized mindfulness of the body have realized freedom from death.” 

Kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti.  then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ 
Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. 
When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 
Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. 
When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti? 
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. 

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.  When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in one of the orders of gods. 
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. 
When their body breaks up, after death, they are reborn in one of the orders of gods. 

“Dvinnaṁ, bhikkhave, puggalānaṁ kālakiriyā bahuno janassa anutappā hoti.  “There are two people, mendicants, whose death is regretted by many people. 
Imesaṁ kho, bhikkhave, dvinnaṁ puggalānaṁ kālakiriyā bahuno janassa anutappā hotī”ti. 
These are the two people, mendicants, whose death is regretted by many people.” 

“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  “When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati”. 
When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
“When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. 
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati”. 
When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.” 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
ahampi khomhi maraṇadhammo maraṇaṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? 
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ 
jātimaraṇasambhave; 
the origin of birth and death, 
jātimaraṇasaṅkhaye. 
with the ending of birth and death. 

Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.  Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say. 
So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti. 
Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.” 

Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā:  ‘When an unlearned ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
atho maraṇadhammino; 
and so are old age and death. 

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.  But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. 
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. 
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. 
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. 
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. 

Upanīyati kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  This world is led on by old age, sickness, and death. 
Etaṁ bhayaṁ maraṇe pekkhamāno, 
Seeing this peril in death, 

Āditto kho ayaṁ, brāhmaṇā, loko jarāya byādhinā maraṇena.  This world is burning with old age, sickness, and death. 
jarāya maraṇena ca; 
with old age and death, 

Pahīnajātimaraṇo,  they’ve given up birth and death. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
tevijjaṁ maccuhāyinaṁ; 
master of the three knowledges, conqueror of death. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 

Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 
(…) → (byādhipi dukkho) (bj, mr); (vyādhi pi dukkhā) (pts1ed) | appiyehi sampayogo dukkho, piyehi vippayogo dukkho → etthantare pāṭho katthaci natthi 
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. 
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. 

Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti.  The perils of old age, sickness, and death. 

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.  ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. 
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, km, pts1ed) | athāhaṁ → ṭhānamahaṁ (bj, pts1ed); ṭhānametaṁ yenāhaṁ (sya-all, km) 

Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  And when the body breaks up, after death, they can expect to be reborn in a bad place. 
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. 
And when the body breaks up, after death, they can expect to be reborn in a bad place. 

Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to imagine. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  Someone whose deeds of body, speech, and mind are rotten will not have a good death. 
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. 
Someone whose deeds of body, speech, and mind are rotten will not have a good death. 
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. 
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death. 
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti. 
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.” 

Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  Someone whose deeds of body, speech, and mind are fallen will not have a good death. 
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. 
Someone whose deeds of body, speech, and mind are fallen will not have a good death. 
Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. 
Someone whose deeds of body, speech, and mind are not fallen will have a good death. 
Tassa abyāpannakāyakammantassa …pe… abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti. 
Someone whose deeds of body, speech, and mind are not fallen will have a good death.” 

Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti;  Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, 
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; 
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, 

Sīlavipattihetu vā, bhikkhave …pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. 
evamevaṁ kho, bhikkhave, sīlavipattihetu vā sattā …pe… upapajjanti. 
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. 
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Cittasampadāhetu vā …pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. 
evamevaṁ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti, cittasampadāhetu vā sattā …pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. 

“idhāhaṁ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjamānaṁ.  “Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell. 
“Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
“When females have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 
Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. 
When females have these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.” 

Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁharatū”ti.  It would be good to give up these three things. Ignore them and apply your mind to freedom from death.” 
Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṁ upasaṁhari. 
After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death. 
upasaṁhari → upasaṁhāsi (sya-all, km, pts1ed); upasaṁharati (mr) 

saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati.  These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone yoked to them is called: ‘one who has not found sanctuary from the yoke’. 
ponobhavikehi → ponobbhavikehi (sya-all, mr) 
visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. 
These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’. 
jātimaraṇagāmino; 
with ongoing birth and death. 

Te asitā jātimaraṇabhayassa pāragū;  unattached, they’ve gone beyond the peril of birth and death. 

Pahīnajātimaraṇo,  they’ve given up birth and death, 

Yo vedi sabbasattānaṁ,  He discovered release from the snare of death 

sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā;  the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. 

desentaṁ amataṁ padaṁ.  he’s teaching the state free of death. 

jātimaraṇagāmino.  with ongoing birth and death. 

Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.  The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti.  the suffering or death of a woman or man in such and such village or town. 
kālaṅkato → kālakato (bj, sya-all, km, pts1ed) 
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. 
the suffering or death of a woman or man in such and such village or town, but they see it themselves. 
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. 
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. 
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. 
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 

Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṁ pahīnaṁ hoti kāyasucaritaṁ bhāvitaṁ, vacīduccaritaṁ pahīnaṁ hoti vacīsucaritaṁ bhāvitaṁ, manoduccaritaṁ pahīnaṁ hoti manosucaritaṁ bhāvitaṁ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.  A mendicant who has done these things does not fear death in lives to come.” 

Jātibhayaṁ, jarābhayaṁ, byādhibhayaṁ, maraṇabhayaṁ—  The perils of rebirth, old age, sickness, and death. 

Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti.  If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ 

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;  ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. 

So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.  When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 
So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 

So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.  When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 
So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. 

maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  and has well established the perception of their own death. 
maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. 
and has well established the perception of their own death. 

Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  and has well established the perception of their own death. 
Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. 
and has well established the perception of their own death. 

‘maraṇadhammaṁ mā mīyī’ti natthi koci pāṭibhogo—  No-one can guarantee that someone liable to death will not die. 
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo— 
No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result. 

‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti.  ‘All those liable to death are frightened and terrified of death.’” 
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa; 
“Brahmin, some of those liable to death are frightened and terrified of death. 
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
But some of those liable to death are not frightened and terrified of death. 
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa? 
Who are those frightened of death? 
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This is someone who is frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. 
This, too, is someone who is frightened of death. 
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṁ āpajjanti maraṇassa. 
These are the four people liable to death who are frightened and terrified of death. 
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa? 
Who are those not frightened of death? 
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This is someone who’s not frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. 
This, too, is someone who’s not frightened of death. 
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṁ āpajjanti maraṇassā”ti. 
These are the four people liable to death who are not frightened and terrified of death.” 

sattānaṁ cutūpapātañāṇāya …pe…  knowledge of the death and rebirth of sentient beings … 

attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati;  Someone liable to death searches only for what dies. 
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. 

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  “Mendicants, when a mendicant has five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. 
When a mendicant has these five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā. 
When a mendicant has five qualities they live happily in this very life—without distress, distress, or fever—and when the body breaks up, after death, they can expect a good rebirth. 
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. 
When a mendicant has these five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” 

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ.  When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti.  ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ 
‘kathaṁrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpe saṅghe pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? 
Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? 
Kathaṁrūpesu sīlesu paripūrakārī kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’”ti? 
Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?” 

Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti.  When they have these five qualities, females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 

Puna caparaṁ, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti. 
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” 
Dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatīti. 
When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

saddho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. 

‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … 
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. 
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. 

‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … 
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. 
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. 
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. 

‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.  ‘I am liable to die, I am not exempt from death.’ … 
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? 
What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? 
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. 
This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’. 
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. 
‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ 
atho maraṇadhammino; 
and so are old age and death. 

“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— 
The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. 
anabhiratasaññā → anabhiratisaññā (mr) 
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— 
The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. 
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 
anabhiratasaññī → anabhiratisaññī (mr) 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 
paṭikūlasaññī → paṭikkūlasaññī (bj, sya-all, km, pts1ed) 

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. 
anabhiratasaññī → sabbatthapi evameva 

Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 

Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti.  So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ 
Māyaṁ āyasmā → māyamāyasmā (sya-all); ayamāyasmā (mr) | upapajjī’ti → upapajjatīti (si, pts1ed, mr) 

Pahīnajātimaraṇo,  they’ve given up birth and death, 

So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati.  Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity. 
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Pārājiko vā hoti chinnaparipantho, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, bāḷhaṁ vā rogātaṅkaṁ phusati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
chinnaparipantho → chinnaparibandho (mr) 

Anadhigataṁ nādhigacchati, adhigatā parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 
adhigatā → adhigataṁ (sabbattha) 

Puna caparaṁ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. 
Puna caparaṁ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Musā bhaṇati, pisuṇaṁ bhaṇati, pharusaṁ bhaṇati, samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
Na musā bhaṇati, na pisuṇaṁ bhaṇati, na pharusaṁ bhaṇati, na samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Most people find you unlikable and disagreeable. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Most people find you dear and agreeable. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Most people find you unlikable and disagreeable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Most people find you likable and agreeable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. 

Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—  The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. 
anabhiratasaññā → sabbatthapi evameva 

Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—  The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Bhaddakasutta  A Good Death 
“Tathā tathā, āvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. 
“A mendicant lives life so as to not have a good death. 
kālakiriyā → kālaṅkiriyā (mr) 
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā? 
And how do they live life so as to not have a good death? 
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. 
A mendicant who lives life like this does not have a good death. 
Tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. 
A mendicant lives life so as to have a good death. 
Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā? 
And how do they live life so as to have a good death? 
Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. 
A mendicant who lives life like this has a good death. 

Kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.” 

Paṭhamamaraṇassatisutta  Mindfulness of Death (1st) 
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. 
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death. 
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti? 
But do you develop mindfulness of death?” 
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: 
“As to the mendicants who develop mindfulness of death by wishing 
cāyaṁ → yvāyaṁ (pts1ed, mr) 
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya. 
these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements. 
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: 
But as to the mendicants who develop mindfulness of death by wishing 
khvāyaṁ → yopāyaṁ (mr) 
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya. 
these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements. 
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvessāma āsavānaṁ khayāyā’ti. 
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ 

Dutiyamaraṇassatisutta  Mindfulness of Death (2nd) 
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. 
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death. 
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā? 
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in freedom from death and end in freedom from death? 
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.” 

jātimaraṇasambhave;  the origin of birth and death, 
jātimaraṇasaṅkhaye. 
with the ending of birth and death. 

khemaṁ amatagāminiṁ.  which is safe, and leads to freedom from death. 

So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.  When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. 
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. 
When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. 
no hānagāmī. 
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. 
When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. 
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. 

Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.  That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. 

Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.  Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the element free of death. 

Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. 
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. 
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. 
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. 
Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. 
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. 
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm. 

Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu.  At the time of his death, his faculties were bright and clear. 
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti. 
At the time of his death, his faculties were bright and clear.” 
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. 
At the time of death they get to see the Realized One. 
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. 
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. 
na heva kho → no ca kho (mr) 
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; 
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. 
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. 
At the time of death they get to see the Realized One. 
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. 
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. 
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; 
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

So tvaṁ pasannacitto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī”ti.  and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” 

‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti.  ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ 
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. 
‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …” 

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.  Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 
byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr) 

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.  “Mendicants, when a mendicant has six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. 
When a mendicant has these six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. 
Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā. 
When a mendicant has six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. 
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. 
When a mendicant has these six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” 

“Chahi, bhikkhave, dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṁ sacchikatvā iriyati.  “Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death. 
Imehi kho, bhikkhave, chahi dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṁ sacchikatvā iriyatī”ti. 
Having these six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death.” 

sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṁ sacchikatvā iriyati.  and Sāragga are certain about the Realized One, see freedom from death and live having realized freedom from death. 
sāraggo → sādatto (sya-all) 
Imehi kho, bhikkhave, chahi dhammehi samannāgato sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṁ sacchikatvā iriyatī”ti. 
Having these six qualities the lay follower Sāragga is certain about the Realized One, sees freedom from death and lives having realized freedom from death.” 

So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. 
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. 
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. 
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. 
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānāti. 
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti. 
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ 
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, 
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ 
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ kiñcetaṁ paṭicca vuttaṁ? 
‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. 
When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from desire to be reborn. … 
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 
‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. 
‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. 
‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. 
‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. 
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it? 
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, 
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ 
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.  This is called one who lives the celibate life impurely, yoked by the yoke of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. 
jarāya maraṇena → jarāmaraṇena (bj, sya-all, pts1ed) 
Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati saṁyutto methunena saṁyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. 
This is called one who lives the celibate life impurely, yoked by the yoke of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say. 

So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati.  when their body breaks up, after death, is reborn in the company of the gods of the four great kings. 
So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
when their body breaks up, after death, is reborn among the gods of the Divinity’s host. 

‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ;  ‘A realized one still exists after death’: this is a misconception. 
‘na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; 
‘A realized one no longer exists after death’: this is a misconception. 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; 
‘A realized one both still exists and no longer exists after death’: this is a misconception. 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ. 
‘A realized one neither still exists nor no longer exists after death’: this is a misconception. 
Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. 
And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. 
Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. 
And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti; 
Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’, 
‘na hoti tathāgato paraṁ maraṇā’tipi na byākaroti; 
‘A realized one no longer exists after death’, 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na byākaroti; 
‘a realized one both still exists and no longer exists after death’, 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti. 
‘a realized one neither still exists nor no longer exists after death.’ 
‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, taṇhāgatametaṁ …pe… 
‘A realized one still exists after death’: this is just about craving. … 
‘hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; 
‘A realized one still exists after death’: this is a regret. 
‘na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; 
‘A realized one no longer exists after death’: this is a regret. 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; 
‘A realized one both still exists and no longer exists after death’: this is a regret. 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. 
‘A realized one neither still exists nor no longer exists after death’: this is a regret. 
Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. 
And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. 
Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā …pe… dukkhasmāti vadāmi. 
And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. 
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti …pe… 
Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’ … 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti. 
‘a realized one neither still exists nor no longer exists after death.’ 

“Taṁ kiṁ maññasi, sīha, ko nu kho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya:  “When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?” 
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. 
The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm. 
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti. 
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, 
Dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. 
When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.” 

‘aho vatāyaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā’ti.  ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ 
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
Itāyaṁ kodharūpena, 
The snare of death in the form of anger 

Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu.  Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Divinity. 
Ye na sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjiṁsu. 
Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the gods who control what is imagined by others. Some were reborn in the company of the gods who love to imagine, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders. 
‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi. 
rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, sadness, and distress, I say. 

Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.  Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
tañhi tassa → taṁ hissa (pts1ed, mr) 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. 
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. 
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. 
But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. 

Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni nappasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.  Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. 
kho pana, bhikkhave → ye kho bhikkhave (bj, sya-all) 
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. 
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. 
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni nappasādesuṁ, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. 
Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. 
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. 
Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm. 

‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.  ‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. 
lahukaṁ → lahusaṁ (ṭīkā) | mantāyaṁ → mantāya (sabbattha) 
evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. 
In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. 
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṁ nīyamānā yaṁ yadeva pādaṁ uddharati, santikeva hoti vadhassa santikeva maraṇassa; 
It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death. 
evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. 
In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ 
govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all) 
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. 
‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ 
‘appakaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. 
‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ 

Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā—  The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. 

So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.  Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 
So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. 
Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṁ upadaṁsetā.  He’s strong, and stays strong even until death. 

ciraṁ paccanubhossati.  transmigration through birth and death. 

Chandā dānaṁ deti, dosā dānaṁ deti, mohā dānaṁ deti, bhayā dānaṁ deti, ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi, nārahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti, ‘imāhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti dānaṁ deti, ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti, cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.  A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’ 

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.  ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ 
Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders. 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ … 
Kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings. 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is imagined by others!’ 
Kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who control what is imagined by others. 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’ 
Kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the Divinity’s host. 

So kāyassa bhedā paraṁ maraṇā manussadobhagyaṁ upapajjati.  When their body breaks up, after death, they’re reborn among disadvantaged humans. 
So kāyassa bhedā paraṁ maraṇā manussasobhagyaṁ upapajjati. 
When their body breaks up, after death, they’re reborn among well-off humans. 
So kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings. 
So kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of the thirty-three. 
So kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods of Yama. 
So kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the joyful gods. 
So kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who love to imagine. 
So kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who control what is imagined by others. 

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to imagine. 
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 

Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. 
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 

Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.  It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. 
Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. 
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is imagined by others. 

Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti?  “How many qualities do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the Agreeable Host?” 
“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati. 
“Anuruddha, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 
Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti. 
When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 

“Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  “Visākhā, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 
Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti. 
When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 

“Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati.  “Nakula’s mother, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 
Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti. 
When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host. 

Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.  If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 
jīvikaṁ → jīvitaṁ (mr) | ajeṭṭhamaraṇaṁvāyaṁ → ajaddhumārikaṁ vāyaṁ (bj, pts1ed); addhamārakañcāyaṁ (sya-all) 

Sace panāyaṁ, brāhmaṇa, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.  If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 

Paṭhamamaraṇassatisutta  Mindfulness of Death (1st) 
Paṭhamamaraṇassatisutta → paṭhamamaraṇasatisuttaṁ (bj) 
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. 
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death. 
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti. 
But do you develop mindfulness of death?” 
maraṇassatin”ti → maraṇasatinti (bj) 
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. 
“Sir, I too develop mindfulness of death.” 
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. 
That’s how I develop mindfulness of death.” 
“yvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: 
“The mendicants who develop mindfulness of death by wishing 
yvāyaṁ → yo cāyaṁ (si) 
ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’. 
These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements. 
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: 
But the mendicants who develop mindfulness of death by wishing 
khvāyaṁ → yo cāyaṁ (sya-all); yo ca kho yaṁ (mr) 
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’. 
These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements. 
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvayissāma āsavānaṁ khayāyā’ti. 
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ 

Dutiyamaraṇassatisutta  Mindfulness of Death (2nd) 
maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. 
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death. 
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā? 
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in freedom from death and end in freedom from death? 
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.” 

Sace panāyaṁ, bhikkhave, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁ vāyaṁ kulaputto marissatī’ti.  If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 

Ājīvikabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ.  Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth. 
nāhaṁ maraṇabhayassa bhāyāmi …pe… 
I have no fear of death … 

“Amatogadhā, bhante”ti.  “They culminate in freedom from death.” 
‘Te pana, samiddhi, kiṁogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi. 
what is their culmination, you answered ‘freedom from death’. 

“Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— 
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. 
paṭikūlasaññā → paṭikkūlasaññā (bj, sya1ed, sya2ed, pts1ed) | anabhiratasaññā → anabhiratisaññā (mr) 
imā kho, bhikkhave, nava saññā, bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:  and apply it to freedom from death: 
paṭivāpetvā → patiṭṭhāpetvā (sya-all); paṭipādetvā (mr) 
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: 
and apply it to freedom from death: 
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: 
and apply it to freedom from death: 
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: 
and apply it to freedom from death: 
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: 
and apply it to freedom from death: 

Amatasutta  Freedom From Death 
“‘Amataṁ, amatan’ti, āvuso, vuccati …. 
“Reverend, they speak of ‘freedom from death’. …” 

Amatappattasutta  Reaching Freedom From Death 
“‘Amatappatto, amatappatto’ti, āvuso, vuccati …. 
“Reverend, they speak of ‘reaching freedom from death’. …” 

Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—  The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. 

‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā,  the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. 

Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 

Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds. 

“Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasatha.  “That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t. 
Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasathā”ti. 
It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.” 

‘Atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.  ‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’ 
yenāhaṁ → sohaṁ (bj, sya-all, pts1ed); yohaṁ (mr) 

“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— 
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. 
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.  “Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death. 
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā— 
The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. 
puḷavakasaññā → pulavakasaññā (bj); puḷuvakasaññā (sya-all, mr) 
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. 
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.” 

‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.  ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’ 

So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya;  When their body breaks up, after death, they’re headed for a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; 
When their body breaks up, after death, they’re headed for a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; 
When their body breaks up, after death, they’re headed for a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; 
When their body breaks up, after death, they’re headed for a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; 
When their body breaks up, after death, they’re headed for a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; 
When their body breaks up, after death, they’re headed for a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; 
When their body breaks up, after death, they’re headed for a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; 
When their body breaks up, after death, they’re headed for a higher place, not a lower. 
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; 
When their body breaks up, after death, they’re headed for a lower place, not a higher. 
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; 
When their body breaks up, after death, they’re headed for a higher place, not a lower. 

Jāti ca, jarā ca, maraṇañca—  Rebirth, old age, and death. 
Tayome, bhikkhave, dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. 
Without giving up three things you can’t give up rebirth, old age, and death. 
ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. 
Without giving up these three things you can’t give up rebirth, old age, and death. 
So rāgaṁ appahāya dosaṁ appahāya mohaṁ appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. 
Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death. 
Tayome, bhikkhave, dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. 
After giving up three things you can give up rebirth, old age, and death. 
ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. 
After giving up these three things you can give up rebirth, old age, and death. 
So rāgaṁ pahāya dosaṁ pahāya mohaṁ pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātun”ti. 
After giving up greed, hate, and delusion you can give up rebirth, old age, and death.” 

maraṇena kho, vāhana …  death … 

Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or lead the spiritual life dissatisfied, or commit a corrupt offense, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti,  Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 
avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… 
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. 

hoti tathāgato paraṁ maraṇā …  “A realized one still exists after death …” … 
na hoti tathāgato paraṁ maraṇā … 
“A realized one no longer exists after death …” … 
hoti ca na ca hoti tathāgato paraṁ maraṇā … 
“A realized one both still exists and no longer exists after death …” … 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
“A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile. 
hoti tathāgato paraṁ maraṇā … 
‘A realized one still exists after death …’ … 
na hoti tathāgato paraṁ maraṇā … 
‘A realized one no longer exists after death …’ … 
hoti ca na ca hoti tathāgato paraṁ maraṇā … 
‘A realized one both still exists and no longer exists after death …’ … 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— 
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile. 

hoti tathāgato paraṁ maraṇā …  ‘A realized one still exists after death …’ … 
na hoti tathāgato paraṁ maraṇā … 
‘A realized one no longer exists after death …’ … 
hoti ca na ca hoti tathāgato paraṁ maraṇā … 
‘A realized one both still exists and no longer exists after death …’ … 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti? 
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile’?” 

hoti tathāgato paraṁ maraṇā …  ‘A realized one still exists after death …’ … 
na hoti tathāgato paraṁ maraṇā … 
‘A realized one no longer exists after death …’ … 
hoti ca na ca hoti tathāgato paraṁ maraṇā … 
‘A realized one both still exists and no longer exists after death …’ … 
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti? 
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile’?” 
hoti tathāgato paraṁ maraṇā … 
‘A realized one still exists after death …’ … 
na hoti tathāgato paraṁ maraṇā … 
‘A realized one no longer exists after death …’ … 
hoti ca na ca hoti tathāgato paraṁ maraṇā … 
‘A realized one both still exists and no longer exists after death …’ … 
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. 
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile:’ that’s a misconception. 

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

Ahañca kho, bhikkhave, ariyaṁ dhovanaṁ desessāmi, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

Ahañca kho, bhikkhave, ariyaṁ virecanaṁ desessāmi, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ virecanaṁ yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

Ahañca kho, bhikkhave, ariyaṁ vamanaṁ desessāmi, yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.  I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. 
Idaṁ kho taṁ, bhikkhave, ariyaṁ vamanaṁ yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. 
This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” 

So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 
“Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. 
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 

maccudheyyaṁ suduttaraṁ.  Death’s domain so hard to pass. 

maccudheyyaṁ suduttaraṁ.  Death’s domain so hard to pass. 

maccudheyyaṁ suduttaraṁ.  Death’s domain so hard to pass. 

maccudheyyaṁ suduttaraṁ.  Death’s domain so hard to pass. 

So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 
“Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. 
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 

So kāyassa bhedā paraṁ maraṇā nirayaṁ upapajjati.  When their body breaks up, after death, they’re reborn in hell. 
So kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the animal realm. 
So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the human realm. 
So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods. 
So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the ghost realm. 
So kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of elephants. 
So kāyassa bhedā paraṁ maraṇā assānaṁ sahabyataṁ upapajjati …pe… 
When their body breaks up, after death, they’re reborn in the company of horses. … 
So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the human realm. 
So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods. 

Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu → … sañcetanikahetu (mr) 
evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti. 
In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. 
evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. 

Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. 
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampatti …pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe… 
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …” 
…pe… → upapajjanti. (sya-all, mr) 

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?  “What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” 
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. 
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? 
“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” 
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Evaṁ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Evaṁ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 

“Dasahi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati …pe…  “When they have ten qualities, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. … 
idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
some people, when their body breaks up, after death, are reborn in a good place, a heavenly realm … 

Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—  The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. 

Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā—  The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. 
puḷavakasaññā → puḷuvakasaññā (sya-all, mr) 

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati—  And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati— 
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. 

Puna caparaṁ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 

evamevaṁ kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ sevanāya.  In the same way, I was searching for the door to freedom from death. And all at once I found eleven doors to freedom from death for cultivation. 
ekādasa amatadvārāni → ekādasannaṁ amatadvārānaṁ (sabbattha) 
evamevaṁ kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. 
In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death. 

‘hoti tathāgato paraṁ maraṇā …pe…  whether a realized one still exists after death … 
‘na hoti tathāgato paraṁ maraṇā …pe… 
whether A realized one no longer exists after death … 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… 
whether a realized one both still exists and no longer exists after death … 
hoti ca na ca hoti → hoti ca na hoti ca (bj, pts1ed, mr) 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, 
whether a Realized One neither exists nor doesn’t exist after death. If I believed that to be the case, I would say so. 
3.2.1. Saññīvāda 
3.2.1. Percipient Life After Death 
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. 
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. 
‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. 
They assert: ‘The self is free of disease and percipient after death, and it is formed … 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. 
These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … 
Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. 
3.2.2. Asaññīvāda 
3.2.2. Non-Percipient Life After Death 
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. 
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds. 
‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. 
They assert: ‘The self is free of disease and non-percipient after death, and it is formed … 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. 
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … 
Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. 
3.2.3. Nevasaññīnāsaññīvāda 
3.2.3. Neither Percipient Nor Non-Percipient Life After Death 
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. 
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. 
‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. 
They assert: ‘The self is free of disease and neither percipient nor non-percipient after death, and it is formed … 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. 
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … 
Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. 
‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. 
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or they assert that the self lives on after death in a percipient form on sixteen grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or that the self lives on after death in a non-percipient form on eight grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā. 
or they assert that the self lives on after death in a percipient form on sixteen grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. 
or that the self lives on after death in a non-percipient form on eight grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. 
or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … 
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 

Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.  Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’ 
hoti tathāgato paraṁ maraṇā …pe… 
whether a realized one still exists after death … 
na hoti tathāgato paraṁ maraṇā …pe… 
whether A realized one no longer exists after death … 
hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… 
whether a realized one both still exists and no longer exists after death … 
neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ. 
whether a Realized One neither exists nor doesn’t exist after death. If I believed that to be the case, I would say so. 
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 

“aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.  “Oh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. 
tevijjaka → tevijjakā (mr) 

Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti?  Does Mister Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?” 

‘hoti tathāgato paraṁ maraṇā …  ‘A realized one still exists after death …’ … 
‘na hoti tathāgato paraṁ maraṇā … 
‘A realized one no longer exists after death …’ … 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā … 
‘A realized one both still exists and no longer exists after death …’ … 
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti? 
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” 
‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 
‘A realized one still exists after death’ … 
na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 
‘A realized one no longer exists after death’ … 
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 
‘A realized one both still exists and no longer exists after death’ … 
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto. 
‘A realized one neither still exists nor no longer exists after death.’ 
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 
‘The self is exclusively happy and free of disease after death.’ 

So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project and extend it toward knowledge of the death and rebirth of sentient beings. 

Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.  So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity. 
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. 
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity. 
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. 
So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity. 
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. 
“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions. 
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. 
“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Divinity. 
“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati. 
“Good, Vāseṭṭha! It’s quite possible that a mendicant who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions. 
“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti. 
“Good, Vāseṭṭha! It’s quite possible that that mendicant will, when the body breaks up, after death, be reborn in the company of Divinity.” 

‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto;  ‘But my dear charioteer, am I liable to die? Am I not exempt from death? 
‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; 
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. 
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti. 
‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’ 
‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, 
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. 
jīyati ca mīyati ca → jiyyati ca miyyati ca (mr) 
kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? 
Oh, when will an escape be found from this suffering, from old age and death?’ 
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? 
‘When what exists is there old age and death? What is a condition for old age and death?’ 
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. 
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ 
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? 
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ 
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti. 
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’ 
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. 
When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. 
‘Apārutā tesaṁ amatassa dvārā, 
‘Flung open are the doors to freedom from death! 

‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.  When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’ 
‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ. 
If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’ 
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. 
‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ. 
‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so. 
devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti? 
That is, there were no rebirth of sentient beings into their various realms—of gods, centaurs, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?” 
sarīsapānaṁ vā sarīsapattāya → siriṁsapānaṁ vā siriṁsapattāya (bj, km, pts1ed); siriṁsapānaṁ siriṁsapattāya (sya-all) 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti. 
“That’s why this is the cause, source, origin, and reason of old age and death, namely rebirth. 
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti? 
If consciousness were not to gain a footing in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?” 
‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. 
‘A realized one still exists after death’; 
itissa → iti sā (sya-all, km) 
‘Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. 
‘A realized one no longer exists after death’; 
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. 
‘A realized one both still exists and no longer exists after death’; 
‘Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. 
‘A realized one neither still exists nor no longer exists after death’. 

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. 
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
9. Anāvattidhammasambodhiparāyaṇa 
9. The Deaths in Ñātika 
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. 
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. 
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. 
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. 
pabāḷhaṁ māraṇantikaṁ. 
with pains, close to death. 
Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti. 
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” 
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. 
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. 
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. 
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. 

Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi.  And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal. 
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. 
And having developed the four divine meditations, when his body broke up, after death, he was reborn in a good place, a realm of divinity. 

Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti.  For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is imagined by others, some with the gods who love to imagine, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. 
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. 
‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this. 
dvārā → dvārāti (sya-all, km, mr) 
Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā. 
For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open. 

Pappoti macco amataṁ brahmalokan”ti.  may a mortal reach the deathless realm of divinity?” 
Pappoti macco amataṁ brahmalokan”ti. 
a mortal may reach the deathless realm of divinity.” 
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. 
We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. 
mantāyaṁ → mantāya (sya-all, km, pts1ed) 
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. 
We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. 
Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. 
at the breaking up of the body, after death, were reborn in the realm of divinity. 

Amataṁ muni jigīsāno,  the sage seeking the state free of death— 
jigīsāno → jigiṁsāno (bj, sya-all, km, pts1ed) 
Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. 
Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. 
itthittaṁ → itthicittaṁ (cck, pts1ed); itthīcittaṁ (sya1ed, sya2ed, km) | purisattaṁ → purisacittaṁ (sya-all, km, pts1ed) 
ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. 
For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the thirty-three I became one of Sakka’s sons. 

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 
dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā 
Katamañca, bhikkhave, maraṇaṁ? 
And what is death? 
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, 
The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. 
Yaṁ → yā (sya-all, km) 
idaṁ vuccati, bhikkhave, maraṇaṁ. 
This is called death. 

“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.  “Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” 
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti. 
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell. 
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. 
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.” 
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti. 
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm. 
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ. 
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the thirty-three. 
‘ito no matānaṁ seyyo bhavissatī’ti. 
things were going to be better for them after death, 
‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti. 
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ 
attānaṁ na mārenti → etthantare pāṭho sya-all, km, pts1ed potthakesu natthi 
Atha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ. 
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa wood. 
acittīkataṁ → apaviddhaṁ (bj); acittikataṁ (sya-all, km, pts1ed, mr) 
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ. 
But the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three. 
“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. 
“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three. 
Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. 
But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the four great kings, in an empty sirisa palace. 
Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. 
The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa. 
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti. 
But the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’” 

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.  With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi. 
Nigrodha, there are things that are unskillful, corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up. 
sadarā → sadarathā (sya-all, mr); saddarā (pts1ed, mr) | ponobbhavikā → ponobhavikā (bj, pts1ed, mr) 

samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 
samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. 
or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain. 

1.14. Cutūpapātañāṇadesanā  1.14. Death and Rebirth 
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe. 
And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable. 
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 
inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 
Etadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe. 
This is unsurpassable when it comes to the knowledge of death and rebirth. 

‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  ‘Is this your view: “A Realized One exists after death. This is the only truth, anything else is futile”?’ 
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? 
‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, anything else is futile”?’ 
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? 
‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, anything else is futile”?’ 
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? 
‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile”?’ 
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. 
‘The self is free of disease after death, and formed … 
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. 
or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, anything else is futile.’ 
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. 
‘The self is formed and free of disease after death,’ 
“rūpī attā hoti arogo paraṁ maraṇā”’ti? 
“The self is formed and free of disease after death”?’ 

So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. 
“Māraṇavadhabhayattano viditvā, 
“Realizing for himself the horrors of death, 
Satthena vā maraṇavadhena vā pana; 
or sword or beating to death, 
maraṇavadhena → māraṇavadhena (mr) 
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. 

“Pitā maṁ, bhante, kālaṁ karonto evaṁ avaca:  “Sir, on his deathbed my father said to me: 
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. 
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 

pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.  recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. 
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. 
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. 
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. 
Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, 
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. 
Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, 
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is imagined by others!’ 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’ 

pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.  recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. 
asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. 
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. 
asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. 
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation. 

Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;  An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. 
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. 
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,  A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ 

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation … 
Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? 
But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation? 
Katamañcāvuso, maraṇaṁ? 
And what is death? 
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— 
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. 
idaṁ vuccatāvuso, maraṇaṁ. 
This is called death. 
Iti ayañca jarā idañca maraṇaṁ— 
Such is old age, and such is death. 
idaṁ vuccatāvuso, jarāmaraṇaṁ. 
This is called old age and death. 
Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— 
Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …” 

te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;  They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 
te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; 
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. 

Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.  Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. 
And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. 
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi. 
And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm. 
tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. 
‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ 

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;  But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. 
rissamāno → īrayamāno (mr); samphassamāno (…) 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
These result in death and deadly pain. 
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;  But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
resulting in death and deadly pain. 
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. 
These result in death and deadly pain. 
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.  For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. 
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings. 

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  resulting in death or deadly pain. 
Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. 
And even though that cobra might wrap its coils around that person’s hand or arm or some other major or minor limb, that wouldn’t result in death or deadly pain. 
so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— 
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ 
so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— 
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ 
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. 
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ 
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. 
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ 
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti— 
‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever’?” 

hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi.  or that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. 

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.  It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. 
Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. 
Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’ 
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. 
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it. 
Apāpuretaṁ amatassa dvāraṁ, 
Fling open the door to freedom from death! 
Apāpuretaṁ → avāpuretaṁ (bj) 
‘Apārutā tesaṁ amatassa dvārā, 
‘Flung open are the doors to freedom from death! 
Āhañchaṁ amatadundubhin’ti. 
I’ll beat the drum of freedom from death!’ 
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. 
Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. 
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. 
Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. 
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. 
Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. 
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. 
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it. 

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. 

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.  Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.