Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṁsati, atha kho naṁ makkheti;  They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. 

Vidhūpitā atthagatā na santi;  cleared them and ended them, so they are no more; 

Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. 
atthaṅgamañca → atthagamañca (bj, pts1ed) 

‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;  ‘Such is form, such is the origin of form, such is the ending of form. 
atthaṅgamo → atthagamo (bj, pts1ed) 

Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…);  Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. 

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
sokaparidevānaṁ → sokapariddavānaṁ (bj) | atthaṅgamāya → atthagamāya (bj) 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
be wise … 

Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;  Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, āpasmiṁ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, bhante, rajoharaṇaṁ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṁ aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. 

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, 
 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
‘Paññavā vatāyaṁ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. 
Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. 

Puna caparaṁ, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands where all paths of practice lead. 
Yampi, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 

Puna caparaṁ, ānanda, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands where all paths of practice lead. 

Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, 
When a mendicant is wise, 

seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati  This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 
Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. 
There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. 
atthaṅgamā → atthagamā (bj, pts1ed) 

Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati  This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 

kosohite ca vatthaguyhe pahūtajivhatāya ca.  whether the private parts are covered in a foreskin, and the largeness of the tongue. 
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 
whether the private parts are covered in a foreskin, and the largeness of the tongue.” 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. 
Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered in a foreskin. 
kosohite ca vatthaguyhe pahūtajivhatāya ca. 
whether the private parts are covered in a foreskin, and the largeness of the tongue. 
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 
whether the private parts are covered in a foreskin, and the largeness of the tongue.” 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. 
Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts covered in a foreskin. 

Ayañhi, deva, kumāro kosohitavatthaguyho …pe…  His private parts are covered in a foreskin. 

kosohitavatthaguyho hoti …  His private parts are covered in a foreskin. 
14. Kosohitavatthaguyhalakkhaṇaṁ 
14. Privates in Foreskin 
kosohitavatthaguyho hoti. 
his private parts are covered in a foreskin. 

Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.  Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all. 
sandhāgāraṁ → santhāgāraṁ (bj); saṇṭhāgāraṁ (sya-all, km); santhagāraṁ (pts1ed) | anajjhāvuṭṭhaṁ → anajjhāvutthaṁ (bj, sya-all, pts1ed, mr) 
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. 
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. 
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. 
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.  Furthermore, the Realized One truly understands where all paths of practice lead. 
Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 

Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa;  Suppose there was a person with clear eyes, and some undesirable sights came into their range of vision. 

Anāpāthagato, bhikkhave, luddassa.  Because it’s out of the hunter’s range. 
Anāpāthagato, bhikkhave, pāpimato”ti. 
Because they’re out of the Wicked One’s range.” 

Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.  And the Divinity, the Divinity’s assembly, and the retinue of Divinity have all fallen into your hands; they’re under your sway. 
“esopi me assa hatthagato, esopi me assa vasaṅgato”ti. 
“Maybe this one, too, has fallen into my hands; maybe he’s under my sway!” 
Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. 
But I haven’t fallen into your hands; I’m not under your sway.’ 

Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;  Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. 
Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; 
Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. 

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—  They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

kosohite ca vatthaguyhe pahūtajivhatāya ca.  whether the private parts are covered in a foreskin, and the largeness of the tongue. 
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 
whether the private parts are covered in a foreskin, and the largeness of the tongue.” 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. 
So the Buddha used his psychic power to will that Uttara would see his private parts covered in a foreskin. 
Kosohitavatthaguyho kho pana so bhavaṁ gotamo … 
His private parts are covered in a foreskin. 
kosohite ca vatthaguyhe pahūtajivhatāya ca. 
whether the private parts are covered in a foreskin, and the largeness of the tongue. 
vatthaguyhaṁ naruttama; 
O supreme person? 
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 
whether the private parts are covered in a foreskin, and the largeness of the tongue.” 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. 
So the Buddha used his psychic power to will that Divinityyu would see his private parts covered in a foreskin. 

kosohite ca vatthaguyhe pahūtajivhatāya ca.  whether the private parts are covered in a foreskin, and the largeness of the tongue. 
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 
whether the private parts are covered in a foreskin, and the largeness of the tongue.” 
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. 
The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. 

Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ.  for a wild bull elephant clings to the elephant wood. 
Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā. 
for gods and humans cling to the five kinds of sensual stimulation. 

Te dūratova gūthagandhaṁ ghāyitvā dhāvanti:  When they catch a whiff of dung they run to it, thinking, 
te dūratova gūthagandhaṁ ghāyitvā dhāvanti: 
When they catch a whiff of dung they run to it, thinking, 

Valāhakamiva panthagū”ti.  like travelers enjoying a cool cloud.” 
Valāhakamiva panthagū”ti → valāhakamivaddhagūti (bj, pts2ed) 

Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati, nāraññe kaṭṭhatthaṁ pharati.  Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. 

4. Catutthagamanavagga  4. The Fourth Round 
Catutthagamanavagga → catutthapeyyālo (sya-all) 

4. Catutthagamanavagga  4. The Fourth Round 

4. Catutthagamanavagga  4. The Fourth Round 
Catutthagamane chabbīsaṁ vitthāretabbāni. 
 

Vidhūpitā atthagatā na santi;  are cleared and ended, they are no more. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā—  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Sabbatthagāminisutta  Where All Paths of Practice Lead 
Sabbatthagāminisutta → paṭipadā (pts1ed) 
“Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṁ yathābhūtaṁ pajānāmī”ti. 
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand where all paths of practice lead.” 

Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

“Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—  “It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 

Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.