“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. kañci → kiñci (mr) "

‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.  
‘I have committed a certain unskillful offense with the body. kañcideva → kiñcideva (mr)

Sacittavodānañca na ca kiñci loke upādiyati.  
Cleaning your own mind, and not grasping at anything in the world.

Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti.  
Because I can’t see any difference between them.’

Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṁ maṇi vā pāsāṇo vā;  
It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone.

Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti. So ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. sabhaggato vā → sabhāgoto vā (sya-all, km) | parisaggato vā → parisagato vā (si, sya-all, km) "
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ pajānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.  
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti.  
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṁ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti.  
And that’s exactly what happens.
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti.  
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṁ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti.  
And that’s exactly what happens.

Atthi nu kho, bhante, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?  
Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”
“Atthānanda, kiñci gandhajātaṁ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.  
“There is, Ānanda, such a kind of fragrance.” Atthānanda, kiñci gandhajātaṁ → atthānanda gandhajātaṁ (bj, sya-all, km, pts1ed)

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā,  
Such a one does not take anything

Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṁ vā bahuṁ vā.  
It’s when a gentleman owes no debt, large or small, to anyone. kassaci kiñci dhāreti → kiñci vā deti (mr)
So ‘na kassaci kiñci dhāremi appaṁ vā bahuṁ vā’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ.  
When he reflects on this, he’s filled with pleasure and happiness.

mā kañci pāpamāgamā.  
may bad not come to anyone. kañci → kiñci (sya-all, km, mr)

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā anattamano hoti.  
If he sees that any part of his body is disordered or displaced, he is displeased.
Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā attamano hoti.  
But if he sees that no part of his body is disordered or displaced, he is pleased.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with rapture and bliss born of immersion.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with bliss free of rapture.
nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.  
There’s no part of them that’s not spread through with cool water.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with bliss free of rapture.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.  
There’s no part of the body that’s not spread over with white cloth.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.

“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti.  
“In that case, I say there is no difference between the freedom of one and the freedom of the other.” yadidaṁ vimuttiyā vimuttin”ti → vimuttanti (sya-all, km)

‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti?  
everything he says is correct and not otherwise?”
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti.  
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‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti.  
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti.  
And that’s exactly what happens.
‘sace maṁ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti.  
‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṁ koci kiñci āha, tato bhogena paṭisantharati.  
And that’s exactly what happens.
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti.  
‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti.  
And that’s exactly what happens.
‘sace maṁ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti.  
‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṁ koci kiñci āha, tato lābhena paṭisantharati.  
And that’s exactly what happens.

“Yaṁ kiñci, bhikkhave, bhikkhuṁ dubbalaṁ gilānakaṁ pañca dhammā na vijahanti, tassetaṁ pāṭikaṅkhaṁ:  
“Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that Yaṁ kiñci → yaṁ kañci (bj, sya-all, km) | bhikkhuṁ dubbalaṁ → bhikkhave dubbalaṁ (bj, sya-all, km, pts1ed)
Yaṁ kiñci, bhikkhave, bhikkhuṁ dubbalaṁ gilānakaṁ ime pañca dhammā na vijahanti, tassetaṁ pāṭikaṅkhaṁ:  
If a weak and sick mendicant does not neglect these five things, it can be expected that

‘Sato sampajāno mā me kvacani katthaci kiñcanaṁ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṁ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṁ mohanīyesu dhammesu moho udapādī’ti—  
‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ kvacani → kvacini (bj, sya-all, pts1ed) | kiñcanaṁ → kiñcana (bj, pts1ed); kiñcina (sya-all) "

“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: yaṁ kañci → yaṁ kiñci (bj); yaṅkiñci (sya-all)

Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ;  
We’re the same, I’m in no way better.
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ;  
We’re the same, I’m in no way better.
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ;  
We’re the same, I’m in no way better.
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ;  
We’re the same, I’m in no way better.

Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.  
Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” na kañci → na kiñci (pts1ed, mr) "

‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti?  
‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?” kañci → kiñci (mr)

Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci dhammaṁ attato upagantuṁ, abhabbo diṭṭhisampanno puggalo ānantariyaṁ kammaṁ kātuṁ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṁ gavesituṁ.  
A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. kañci → kiñci (mr) | ānantariyaṁ kammaṁ → ānantariyakammaṁ (bj); anantariyakammaṁ (sya-all, pts1ed) "

sabbadhamme anattato samanupassanto …pe…  
It’s quite possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …” sabbadhamme → sabbadhammaṁ (bj, pts1ed); kiñcidhammaṁ (mr) "

Yadāhaṁ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṁ sañcicca vītikkamitā”ti.  
Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.  
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,  
Meditating in this way, they don’t grasp at anything in the world. na kiñci → na ca kiñci (bj, sya-all, mr) "

“Evamevaṁ kho, devānaminda, yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa.  
“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
‘yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa.  
‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni, nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmi.  
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.

‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’

“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement.
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement.

Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ anvāhiṇḍanto na kiñci hiṁsati pādena vā visāṇena vā;  
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns.

Tato yaṁ kiñci pagghareyya—  
Whatever oozed out of them
yaṁ kiñci pasaveyya—  
Whatever leaked out them
Tato yaṁ kiñci paggharati—  
Whatever oozes out of them
yaṁ kiñci pasavati—  
Whatever leaks out of them

Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ kāyena.  
It’s when a mendicant has committed a certain unskillful offense by way of body. āpanno hoti kiñci desaṁ → kañcideva desaṁ (bj, sya-all, pts1ed) "
‘āyasmā kho akusalaṁ āpanno kiñci desaṁ kāyena.  
‘Venerable, you’ve committed a certain unskillful offense by way of body.
Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ vācāya.  
It’s when a mendicant has committed a certain unskillful offense by way of speech.
‘āyasmā kho akusalaṁ āpanno kiñci desaṁ vācāya.  
‘Venerable, you’ve committed a certain unskillful offense by way of speech.

So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṁ evaṁ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti.  
Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’

Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent.
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.

“Puccheyyāma mayaṁ āyasmantaṁ kiñcideva desaṁ, sace āyasmā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.  
“I’d like to ask the venerable about a certain point, if you’d take the time to answer.”

Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti → so ajānaṁ vā ahaṁ jānāmīti, jānaṁ vā ahaṁ na jānāmīti, apassaṁ vā ahaṁ passāmīti, passaṁ vā ahaṁ na passāmīti (pts1ed, mr)
Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.  
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

Musāvādī hoti, sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  
They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.  
They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  
‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.  
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti.  
‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ;  
‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.
‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti.  
‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ;  
‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ (…) ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti.  
It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements.
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements.

“puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ;  
“Sir, I’d like to ask you about a certain point, if you’d take the time to answer.” kañcideva desaṁ → kiñcideva desaṁ lesamattaṁ (sya-all, km, mr)
Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci jīvitā voropeti;  
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. kiñci → kañci (sya-all, km)
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.  
But after some time they were released from jail, safe and sound, with no loss of wealth. abbhayena → abbayena (bj, mr); avyayena (pts1ed)
Natthi ca me kiñci bhogānaṁ vayo’ti.  
dn2
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. paripphuṭāni → paripphaṭāni (sya-all); paripphuṭṭhāni (pts1ed) | nāssa → nassā (bj) | parisannāni → abhisannāni (sya1ed, sya2ed); abhisandāni parisandāni (mr)
evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.  
But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing. kañci kañci → kiñci kiñci (csp1ed)
“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?  
“Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”
idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya.  
Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot.
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:  
We understand that the ascetic Gotama didn’t give any definitive teaching at all regarding whether the cosmos is eternal and so on.”
“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:  
“I too understand that the ascetic Gotama didn’t give any definitive teaching at all regarding whether the cosmos is eternal and so on.
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:  

‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:  

‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.  
‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.  
But after some time they were released from jail, safe and sound, with no loss of wealth.
Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.  

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  

‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.  
‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
Natthi cevettha uttarikaraṇīyaṁ.  
And there is nothing more to be done. Natthi cevettha → natthi cettha (bj); natthi no kiñci (sya-all, mr) "

‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti.  
‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize.

‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
dn14

So evaṁ na samanupassanto na ca kiñci loke upādiyati,  
Not regarding anything in this way, they don’t grasp at anything in the world.

‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.  
the Buddha won’t become fully extinguished without bringing something up regarding the Saṅgha of mendicants.”
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.  
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.
Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.  
so why should he bring something up regarding the Saṅgha? Sakiṁ → sa kiṁ (bj); kiṁ (pts1ed)
Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho.  
For whatever he asks me, he will only be looking to understand, not to trouble me.

yaṁ kiñci abhipatthitan”ti.  
or happiness in lives to come.”

“dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.  
“For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. yakkho → sakko (bj, sya-all, km, pts1ed)
yaṁ kiñci manasicchasi;  
whatever you want.
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
dn22
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
dn22
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

natthi tuyhettha kiñci.  
and you get nothing.
natthi tuyhettha kiñci.  
dn23
natthi tuyhettha kiñci.  
dn23
‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.  
‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’
‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti.  
‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’

Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati.  
Furthermore, a mortifier sometimes behaves in an underhand manner.
Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so:  
Furthermore, a mortifier never behaves in an underhand manner.

‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti.  
‘Let us neither kill nor be killed! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’ tiṇagahanaṁ → … gahaṇaṁ (bj, sya-all) | kañci → kiñci (mr) | te tiṇagahanaṁ vā vanagahanaṁ vā vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā → te tiṇagahanaṁ vanagahanaṁ rukkhagahanaṁ nadīviduggaṁ pabbatavisamaṁ (pts1ed)

kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.  
Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.

“Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi.  
“Mendicants, for an individual who transgresses in one thing, there is no bad deed they would not do, I say. Ekadhammaṁ → ekaṁ dhammaṁ (bj)

‘imāyāhaṁ iriyāya na kañci byābādhemi tasaṁ vā thāvaraṁ vā’ti.  
‘Through this behavior, I shall not hurt any creature firm or frail.’ kañci → kiñci (sya-all, pts-vp-pli1, csp1ed)
‘imāya mayaṁ iriyāya na kañci byābādhema tasaṁ vā thāvaraṁ vā’ti.  
‘Through this behavior, I shall not hurt any creature firm or frail.’ kañci → kiñci (sya-all, pts-vp-pli1, csp1ed)

Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ—  
Renunciation is the escape from sensual pleasures. Formlessness is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.

Tassā na suṇāmi kiñci pāpaṁ,  
I hear nothing bad about her:
Tesaṁ na suṇāmi kiñci pāpaṁ,  
I hear nothing bad about them:

Yo ve kiñcikkhakamyatā,  
Wanting some item or other,
Hantvā kiñcikkhamādeti,  
and takes it:
Kiñcikkhaṁ nijigīsāno,  
chasing after some item or other: nijigīsāno → nijigiṁsāno (bj, sya-all, km, pts-vp-pli1)

Na ca khuddamācare kiñci,  
Let them not do the slightest thing
Nātimaññetha katthaci na kañci;  
nor look down on anyone anywhere. na kañci → naṁ kañci (bj, pts-vp-pli1); naṁ kiñci (sya-all); na kiñci (mr)

Yaṁ kiñci vittaṁ idha vā huraṁ vā,  
There’s no wealth here or beyond,
Na tena dhammena samatthi kiñci,  
there is nothing equal to that Dhamma.
Sīlabbataṁ vāpi yadatthi kiñci.  
attachment to precepts and observances.

Kiñci kvaci sāvako bujjhamāno;  
taking anything not given at all,

Yaṁ kiñci manasicchasi;  
whatever you want.
Āguṁ na karoti kiñci loke,  
They do nothing monstrous at all in the world,
Sāvajjānavajjaṁ yadatthi kiñci;  
“and has known for themselves what in the world is blameworthy and blameless;

Kiñcidatthaṁ udabbahe;  
lamenting and self-harming,

Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by attachment’: this is one contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by ignorance’: this is one contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by choices’: this is one contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by consciousness’: this is one contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by contact’: this is one contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by feeling’: this is one contemplation.
Yaṁ kiñci atthi veditaṁ.  
both internally and externally—
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by craving’: this is one contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by grasping’: this is one contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by instigating karma’: this is one contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by sustenance’: this is one contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by perturbation’: this is one contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates

Yaṁ kiñci jaññā visamanti loke;  
should you know that anything in the world is wrong,

Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;  
seen, heard, or thought.

Diṭṭhimpi so na pacceti kiñci.  
and believe in no view at all.

Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;  
seen, heard, or thought.

Anupādiyāno lokasmiṁ kiñci”.  
not grasping anything in this world?”
Yaṁ kiñci dhammamabhijaññā,  
Regardless of what things they know,
Na ca mamāyetha kiñci lokasmiṁ.  
nor possessive about anything in the world.

Pucchañhi kiñci asuṇanto,  
Hearing the answers
Yaṁ kiñci manasicchatha”.  
whatever you want.”

“Yaṁ kiñci sampajānāsi,  
“Once you’ve expelled relishing and dogmatism,”

“Yaṁ kiñci sampajānāsi,  
“Once you have understood that everything,”

Atho aviññātaṁ kiñcanamatthi loke;  
that you’ve not seen, heard, thought, or cognized. kiñcanamatthi → kiñcinamatthi (bj, mr); kiñcimatthi (sya-all) "

“Sukhaṁ vata tassa na hoti kiñci,  
“One who has nothing is happy indeed,

“kacci te, dāraka, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti?  
“I hope you’re keeping well, little boy; I hope you’re getting by. I hope that you are not in pain.”

“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement. uttari → uttariṁ (si, sya-all, km, pts-vp-pli1)
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo.  
“Sir, the Buddha has nothing more to do, and nothing that needs improvement.

“kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti?  
“I hope you’re keeping well, reverend; I hope you’re getting by. I hope that you are not in pain.”

“nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati.  
“Surely some fresh and cooked foods will be distributed there. bhājīyati → bhājīyissati (bj); bhājiyati (sya-all, pts-vp-pli1)
Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti.  
Hopefully I’ll get something to eat.”
“na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati.  
“There’s no food being distributed here.
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
mn10
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati.  
mn10
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.  
‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and upset, she scowled. pāpi dāsi → pāpadāsi (sya-all, mr)
‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.  
‘Oh, so nothing’s up, you naughty maid, but you get up later in the day!’ Angry and upset, she blurted out angry words.
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.  
‘Oh, so nothing’s up, you naughty maid, but you get up even later in the day!’ Angry and upset, she grabbed a bolt-pin and hit Kāḷī on the head, cracking it open. vobhindi → te bhindissāmīti (sya-all)

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya.  
Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.
‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji.  
‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa. uppajji → uppajjati (mr)

kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ.  
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual.
pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—  
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.
yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—  
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—  
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and appropriated that’s internal, pertaining to an individual. koṭṭhāsayā → koṭṭhasayā (bj, sya-all, pts1ed) "

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti.  
It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements. sabbaṁ rūpaṁ → etthantare pāṭho 17A11:155 "
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements.

“puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.  
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”
“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati;  
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti;  
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.

So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—  
they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.  
Meditating in this way, they don’t grasp at anything in the world.
Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu:  
Humans, when they see something lovely, also say:
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,  
Meditating in this way, they don’t grasp at anything in the world.
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
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paṭinissaggānupassī viharanto na kiñci loke upādiyati,  
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So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.  
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.  
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.  
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.  
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.

‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough …’
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
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alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
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alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough …’
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough …’
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough …’
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.  
Just this much is enough …’
So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.  
But after some time they were released from jail, safe and sound, with no loss of wealth. abbhayena → abyayena (bj, pts1ed); abhayena (sya-all)
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.  
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So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.  
But after some time they crossed over the desert, safe and sound, with no loss of wealth.
Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.  
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So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. ubbhidodako → ubbhitodako (mr)
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. nāssa → na nesaṁ (bj)
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.  
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.  
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

Bhavaṁ nābhivadiṁ kiñci,  
I didn’t welcome any kind of existence,

Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
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Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
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Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’

So paṭibuddho na kiñci paṭipasseyya.  
But when they woke they couldn’t see them at all. … paṭipasseyya → passeyya (bj, sya-all, km, pts1ed)

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.  
Now there is nothing that royal bull elephant would not do.’
Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi.  
In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say.

“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti.  
“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’”
“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—  
“Rāhula, the interior earth element is said to be anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes:
kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—  
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual. nhāru → nahāru (bj, km, pts1ed); nhārū (sya-all)
pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—  
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.
yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—  
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—  
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and appropriated that’s internal, pertaining to an individual. koṭṭhāsayā → koṭṭhasayā (bj, sya-all, pts1ed)
kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ—  
the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions. maṁsalohitehi upādinnaṁ → ākāsagataṁ upādinnaṁ (bj); ajjhattaṁ upādiṇṇaṁ (cck); ajjhattaṁ upādinnaṁ (sya1ed, sya2ed); ākāsagataṁ upādiṇṇaṁ (pts1ed) | adhobhāgaṁ → adhobhāgā (bj, sya-all, km, pts1ed)

“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?  
“But does Master Gotama have any convictions at all?”

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

“Na kiñci, bho gotama”.  
“Nothing, Master Gotama.”
“Na kiñci, bho gotama”.  
“Nothing, Master Gotama.”
Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.  
For I am now healthy and happy, and have no afflictions.”

Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti.  
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. kañci → kiñci (mr)

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.  
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. nāssa → na nesaṁ (bj)
Seyyathāpi, udāyi, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ, uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
evameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

Na mīyamānaṁ dhanamanveti kiñci,  
Riches don’t follow you when you die;

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  
I can’t see any difference between them.” Nesaṁ → nāhaṁ (sya-all, km); na’saṁ (pts1ed)
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  
I can’t see any difference between them.”
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  
I can’t see any difference between them.”
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  
I can’t see any difference between them.”
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.  
I can’t see any difference between them.”

aññaṁ vā pana kiñci naṁ;  
upon myself or others. pana kiñci naṁ → kañcanaṁ (bj); kañci naṁ (si, sya-all, km, pts1ed)
na naṁ hiṁsāmi kiñci naṁ.  
for I do no harm to anyone. naṁ hiṁsāmi kiñci naṁ → kañci naṁ (si, sya-all, km, pts1ed); kañcanaṁ (?)

‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.  
‘Sir, if you have no urgent business, please wait a moment out of compassion.’”
‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.  
mn88
“sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.  
“Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of compassion.”

‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ;  
‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done.

“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.  
“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya → abhijānāmi mahārāja vācaṁ bhāsitāti (bj)
“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.  
“In that case, I say that there is no difference between the freedom of one and the freedom of the other. Ettha kho → ettha kho pana (bj) "
siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?  
Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?”
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.  
“In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”

yaṁ kiñci abhipatthitan”ti.  
to ask whatever I desire.”
yaṁ kiñci abhipatthitan”ti.  
to ask whatever you desire.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”

amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti.  
but not in the previous cases.”

Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti.  
Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins.

Yāya nābhisajje kiñci,  
and don’t offend anyone:

Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.  
When I said this, I did not see any legitimate defense of their doctrine from the Jains. Evaṁvādī → evaṁvādīsu (mr) | kañci → kiñci (bj, cck, pts1ed, mr)

yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.  
whatever is form, all form is the four primary elements, or form derived from the four primary elements.’ rūpaṁ sabbaṁ rūpaṁ cattāri → yaṁ kiñci rūpaṁ cattāri (bj, pts1ed)

“Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.  
“I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.  
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati.  
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti.  
This is a mendicant who does not identify with anything, does not identify regarding anything, does not identify through anything.” Ayaṁ → ayaṁ kho (bj, sya-all, km); ayampi (si); ayaṁ pi (pts1ed) "

Idha, bhante, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti;  
It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. Sabhāgato → sabhaggato (bahūsu) | parisāgato → parisaggato (bahūsu)
Idha, bhante, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti;  
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
“It’s when a mendicant understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible. kañci → kiñci (sya-all, km, pts1ed, mr)

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.  
In the same way, they drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ; devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa;  
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. ubbhidodako → ubbhitodako (mr)
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. nāssa → na nesaṁ (?)
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;  
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. abhisannāni parisannāni → abhisandāni parisandāni (mr)
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.  
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind.
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;  
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.  
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind.

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’

Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?  
And: ‘There is such an attainment where the one who enters it does not feel anything at all.’” Atthi ca sā → atthi cesā (mr)
‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.  
But, reverend, there is such an attainment where the one who enters it does not feel anything at all.” Atthi ca kho → atthi ceva kho (mr)
yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti.  
‘Suffering includes whatever is felt.’”

kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—  
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual. aṭṭhimiñjaṁ → aṭṭhimiñjā (bj, pts1ed)
pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—  
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.
yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—  
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.
uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—  
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and appropriated that’s internal, pertaining to an individual. koṭṭhāsayā → koṭṭhasayā (bj, sya-all, km, pts1ed)
kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ—  
the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions. adhobhāgaṁ → adhobhāgā (bj, sya-all, km, pts1ed)
Tena ca viññāṇena kiṁ vijānāti?  
And what does that consciousness know? Tena ca viññāṇena kiṁ → tena viññāṇena kiñci (sya-all, pts1ed)
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,  
Because of this, they don’t grasp at anything in the world.

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.” "

Yaṁ kiñci sithilaṁ kammaṁ,  
Any lax act,
Yaṁ kiñci sithilaṁ kammaṁ,  
sn2.8

Pariggahaṁ vāpi yadatthi kiñci;  
or whatever other possessions there are;

Na kiñci parivajjeti,  
They spare nothing. Na kiñci → na kañci (?)

yaṁ kiñci amaraṁ tapaṁ;  
all that mortification in search of immortality amaraṁ tapaṁ → aparaṁ tapaṁ (sya-all, pts1ed, pts2ed, mr)

Āguṁ nu gāmasmimakāsi kiñci,  
Or perhaps you’ve committed some crime in the village?

Āguṁ nu gāmasmimakāsi kiñci,  
Or perhaps you’ve committed some crime in the village?

Kiñci vā pana aññasmi,  
or ‘I am’ anything at all, aññasmi → aññasmiṁ (bj); asmīti (sya-all, km, pts1ed, pts2ed) "

“nāyaṁ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.  
“This ascetic Gotama knows nothing!” And he wanted to go back from there right away.

Kiñci parijīyati sabbamaniccaṁ,  
wears out, it is all impermanent;

Na ca me kiñci garahatha kāyikaṁ vā vācasikaṁ vā”ti.  
Is there anything I’ve done by way of body or speech that you would criticize?”
“na kho mayaṁ, bhante, bhagavato kiñci garahāma kāyikaṁ vā vācasikaṁ vā.  
“There is nothing, sir, that you’ve done by way of body or speech that we would criticize.
Na ca me bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.  
Is there anything I’ve done by way of body or speech that you would criticize?”
“Na khvāhaṁ te, sāriputta, kiñci garahāmi kāyikaṁ vā vācasikaṁ vā.  
“There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize.
“No ce kira me, bhante, bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā.  
“Since it seems I have done nothing worthy of the Blessed One’s criticism,
Imesaṁ pana, bhante, bhagavā pañcannaṁ bhikkhusatānaṁ na kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.  
is there anything these five hundred monks have done by way of body or speech that you would criticize?”
“Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā.  
“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize.

Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā;  
the laying to rest by completely understanding

“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.  
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.” kañcideva → kiñcideva (pts1ed, pts2ed, mr)

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti.  
‘Suffering includes whatever is felt.’

Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;  
Not choosing or intending, they don’t grasp at anything in the world.

Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.  
When the three feelings are completely understood, a noble disciple has nothing further to do, I say. uttarikaraṇīyanti → uttariṁ karaṇīyanti (bj, pts1ed, pts2ed) "
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.  
When the three cravings are completely understood, a noble disciple has nothing further to do, I say.
Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.  
When consciousness as fuel is completely understood, name and form is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.” "

“Evaṁvādāhaṁ, āvuso ānanda, āyasmantaṁ nāradaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.  
“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.” "

“Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti.  
“Whenever I hear a teaching connected with what’s skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching.”

āmisakiñcikkhahetupi …  
“‘… for any kind of material reward.’ …”
Pathavī kiñcikkhajīvitaṁ,  
"

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti?  
‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’
‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.  
‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”

Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.  
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho.  
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.

“Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Yaṁ kiñci, rādha, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.  
“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbā vedanā …pe…  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

‘atthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assan’ti?  
‘Is there anything in the world that I could grasp without fault?’
‘natthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assaṁ.  
‘There’s nothing in the world that I could grasp without fault.

“puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?  
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.” kiñcideva → kañcideva (?)
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.  
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.  
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?  
“I hope you don’t have any remorse or regret?”

“Kacci te, assaji, na kiñci kukkuccaṁ na koci vippaṭisāro”ti?  
“I hope you don’t have any remorse or regret?”

Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?  
Do you regard anything among these five grasping aggregates as self or as belonging to self?’”
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti?  
sn22.89
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.  
I do not regard anything among these five grasping aggregates as self or as belonging to self.”
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti.  
sn22.89
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati.  
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti.  
sn22.89
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;  
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended.
Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo;  
sn22.89

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe…  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.  
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?  
In the same way, a mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form?
Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?  
In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness?

“atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?  
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.  
“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

“atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?  
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.  
“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

“atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati?  
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati.  
“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.  
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.” "

“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.  
“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“No hetaṁ, bhante”.  
“No, sir.” … hetaṁ, bhante → no hetaṁ bhante. tasmātihānanda yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… daṭṭhabbaṁ. (bj, sya-all, km, pts1ed)

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

So evaṁ amaññamāno na ca kiñci loke upādiyati.  
Not conceiving, they don’t grasp at anything in the world.

So evaṁ amaññamāno na ca kiñci loke upādiyati.  
Not conceiving, they don’t grasp at anything in the world.

“Kacci te, bhikkhu, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?  
“I hope you don’t have any remorse or regret?”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.” "

“Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.  
“I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” kañcideva → kiñcideva (sya-all, km, pts1ed, mr) "

So evaṁ amaññamāno na kiñcipi loke upādiyati.  
Not conceiving, they don’t grasp at anything in the world.

So evaṁ amaññamāno na kiñci loke upādiyati.  
Not conceiving, they don’t grasp at anything in the world.

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.” "

katā kiñcikkhabhāvanā.  
are only used to generate profits.

Tattha yaṁ kiñci cakkhunā rūpaṁ passati aniṭṭharūpaṁyeva passati, no iṭṭharūpaṁ; akantarūpaṁyeva passati, no kantarūpaṁ; amanāparūpaṁyeva passati, no manāparūpaṁ.  
There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Yaṁ kiñci sotena saddaṁ suṇāti …pe…  
Whatever sound you hear …
yaṁ kiñci ghānena gandhaṁ ghāyati …pe…  
Whatever odor you smell …
yaṁ kiñci jivhāya rasaṁ sāyati …pe…  
Whatever flavor you taste …
yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe…  
Whatever touch you feel …
yaṁ kiñci manasā dhammaṁ vijānāti aniṭṭharūpaṁyeva vijānāti, no iṭṭharūpaṁ; akantarūpaṁyeva vijānāti, no kantarūpaṁ; amanāparūpaṁyeva vijānāti, no manāparūpaṁ.  
Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Tattha yaṁ kiñci cakkhunā rūpaṁ passati iṭṭharūpaṁyeva passati, no aniṭṭharūpaṁ; kantarūpaṁyeva passati, no akantarūpaṁ; manāparūpaṁyeva passati, no amanāparūpaṁ …pe…  
There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.
yaṁ kiñci jivhāya rasaṁ sāyati …pe…  
Whatever sound … odor … flavor … touch …
yaṁ kiñci manasā dhammaṁ vijānāti iṭṭharūpaṁyeva vijānāti, no aniṭṭharūpaṁ; kantarūpaṁyeva vijānāti, no akantarūpaṁ; manāparūpaṁyeva vijānāti, no amanāparūpaṁ.  
Whatever idea you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.

So evaṁ asamanupassanto na kiñci loke upādiyati.  
So seeing, they don’t grasp anything in the world. evaṁ asamanupassanto → evaṁ samanupassanto (sya-all, km, mr) "

“Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.  
“When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”
yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti.  
sn35.245

‘asatī kirāyaṁ, bho, vīṇā nāma, yathevaṁ yaṁ kiñci vīṇā nāma ettha ca panāyaṁ jano ativelaṁ pamatto palaḷito’ti.  
‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’ yathevaṁ yaṁ → yathevayaṁ (pts1ed) | ettha ca panāyaṁ jano → ettha panāyaṁ jano (sya-all, km); ettha ca mahājano (pts1ed, mr)

yaṁ kiñci atthi veditaṁ.  
as well as what’s neutral—

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.  
‘Suffering includes whatever is felt.’
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?  
sn36.11
‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.  
‘Suffering includes whatever is felt.’
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.  
sn36.11
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.  
sn36.11

Yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabban”ti.  
And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

“Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ.  
“Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood. ekanavutikappe → ekanavuto kappo (bj, sya-all, km); ekanavutikappo (pts1ed)

‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  
‘All the suffering that arose in the past was rooted and sourced in desire. uppajji → uppajjati (sabbattha)
Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  
All the suffering that will arise in the future will be rooted and sourced in desire.
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  
‘All the suffering that arises is rooted and sourced in desire.
‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’”ti.  
‘I hope nothing’s wrong with Ciravāsi!’” ābādhayitthā’”ti → ābādhayethāti (sya-all, km, mr); ābādhayessati (pts1ed)
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  
‘All the suffering that arises is rooted and sourced in desire.
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  
‘All the suffering that arises is rooted and sourced in desire.

Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. yvāhaṁ → yohaṁ (bj, sya-all, km, pts1ed) | kiñci → kañci (?)
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
sn42.13
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
sn42.13
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
sn42.13
Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā?  
‘If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.