1"Bhikkhus, there are these four kinds of exquisiteness. [n.645] Mp: "Kinds of exquisiteness [or fineness, delicacy, subtlety]: knowledges that penetrate subtle characteristics" (sokhummānī ti sukhumalakkhaṇapativijjhanakāni ñāṇāni). The noun sokhumma, from the common adjective sukhuma, is rare and in the Nikāyas appears to occur only here and in a compound at Th 437. Mp's explanation seems to me problematic. I would identify exquisiteness of form with the form perceived in the fourth jhāna, exquisiteness of feeling with the neither-painful-nor-pleasant feeling occurring in the fourth jhāna and the formless attainments, exquisiteness of perception with the perception in the base of nothingness, and exquisiteness of volitional activities with the residual volitional activities in the base of neither-perceptionnor-non-perception. What four? (1) Here, a bhikkhu possesses supreme exquisiteness of form. He does not perceive any other exquisiteness of form more excellent or sublime than that one; he does not yearn for any other exquisiteness of form more excellent or sublime than that one. (2) He possesses supreme exquisiteness of feeling … (3) … supreme exquisiteness of perception … (4) … supreme exquisiteness of volitional activities. He does not perceive any other exquisiteness of volitional activities more excellent or sublime than that one; he does not yearn for any other exquisiteness of volitional activities more excellent or sublime than that one.

"These are the four kinds of exquisiteness."

2Having known the exquisiteness of form,
the origination of feelings,
how perception arises,
and where it disappears;
having known volitional activities
as alien, as suffering, and not as self,

3truly that bhikkhu who sees rightly, [n.646] I read with Ce and Be sa ve sammaddaso bhikkhu. Ee's sace for sa ve is clearly a mistake.
peaceful, delights in the peaceful state.
He bears his final body,
having conquered Māra and his mount.

1"Cattārimāni, bhikkhave, sokhummāni. Katamāni cattāri? Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena; tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Vedanāsokhummena samannāgato hoti paramena; tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Saññāsokhummena samannāgato hoti paramena; tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Saṅkhārasokhummena samannāgato hoti paramena; tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.

Imāni kho, bhikkhave, cattāri sokhummānīti.

2Rūpasokhummataṁ ñatvā,
vedanānañca sambhavaṁ;
Saññā yato samudeti,
atthaṁ gacchati yattha ca;
Saṅkhāre parato ñatvā,
dukkhato no ca attato.

3Sa ve sammaddaso bhikkhu,
santo santipade rato;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin"ti.

Chaṭṭhaṁ.