… ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, they see forms externally, limitless, both pretty and ugly.  
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.   Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  

Puna caparaṁ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.   Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.  

Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.   Perceiving form internally, they see forms externally, limitless, both pretty and ugly. …  
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṁsaññī hoti.  
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. …  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;   Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  

Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.   И далее, Ананда, когда отшельник или брахман, наделенный сверхъестественными способностями и достигающий власти над [собственным] сердцем, или же божество великой силы, великого могущества пребывает в сознании ограниченности земли и в сознании безграничности вод, то эта земля приходит в дрожь, дрожит, содрогается, сотрясается.  
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.  
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне осознавая формы, видит внешние формы как безграничные, приятные или неприятные  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Человек, внутренне не осознавая форм, видит внешние формы как безграничные, приятные или неприятные  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—  Человек, внутренне осознавая формы, видит внешние формы как безграничные, приятные или неприятные: „Преодолев, я знаю и вижу их“.  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.  
Человек, внутренне не осознавая форм, видит внешние формы как безграничные, приятные или неприятные и пребывает в таком осознавании: „Преодолев, я знаю и вижу их“.  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—  Человек, внутренне осознавая формы, видит внешние формы как безграничные, приятные или неприятные и пребывает в таком осознавании:  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— 
Человек, внутренне не осознавая форм, видит внешние формы как безграничные, приятные или неприятные и пребывает в таком осознавании:  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’  

appamāṇābhānaṁ devānaṁ …   среди богов безграничного сияния …  
the Gods of Limitless Radiance …  

appamāṇābhānaṁ devānaṁ …    
 

“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?   – Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – различны эти состояния как в обозначении, так и в сути, или же у них одна суть, но различается лишь название?  
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;  
– Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – есть способ объяснения [того], когда эти состояния различны и в сути, и в обозначении,   
“There is a way in which these things differ in both meaning and phrasing.  
Ayaṁ vuccatāvuso, appamāṇā cetovimutti.  
Это называется безмерным освобождением ума.  
This is called the limitless release of the heart.  
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.  
Среди всех видов безмерного освобождения ума [подобное] нерушимое освобождение ума объявляется наилучшим.  
The unshakable release of the heart is said to be the best kind of limitless release of the heart.  

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.   Вот [практикующий], воспринимая формы внутренне, видит формы внешне – безмерные, красивые или уродливые. ",  
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.  
Вот [практикующий], не воспринимая формы внутренне, видит формы внешне – безмерные, красивые или уродливые. ",  
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.  

appamāṇābhā devā …   the Gods of Limitless Radiance …  

‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti.   ‘Householder, develop the limitless release of heart.’  
appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti → appamāṇā gahapati cetovimutti bhāvetabbāti (mr)  
Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— 
Now, the limitless release of the heart and the expansive release of the heart:  
‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.  
The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”  
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.  
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.  
Katamā ca, gahapati, appamāṇā cetovimutti?  
And what is the limitless release of the heart?  
Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.  
This is called the limitless release of the heart.  
Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati.  
Next, take someone who meditates determined on pervading ‘limitless radiance’.  
So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati.  
When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance.  
Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?  
Do all the radiant deities have limited radiance, or do some there have limitless radiance?”  
“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.  
“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.”  
“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?  
“What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?”  
“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.  
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.”  

appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi:   or I perceived limitless light and saw limitless forms.  
appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— 
 
Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— 
and with limitless vision I perceive limitless light and see limitless forms.  

“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?   “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
Ayaṁ vuccati, bhante, appamāṇā cetovimutti.  
This is called the limitless release of the heart.  
Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.  
The unshakable release of the heart is said to be the best kind of limitless release of the heart.