sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati …   
going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness …

Idamavoca bhagavā.   
That is what the Buddha said. Idamavoca bhagavā … → etthantare pāṭho si, sya-all, km, pts1ed potthakesu natthi "

Idamavoca bhagavā.   
That is what the Buddha said. Idamavoca bhagavā … → etthantare pāṭho si, sya-all, km, pts1ed potthakesu natthi "

Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.   
There’s no danger, peril, or hazard that comes from the astute.

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.

Yassiñjitaṁ natthi kuhiñci loke;   
there is nothing in the world that disturbs them.

Natthi loke raho nāma,   
There’s no privacy in the world,

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

‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.   
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. athāhaṁ → idhāhaṁ (bj, sya-all, km, pts1ed) | sukhiṁ → sukhaṁ (bj); sukhī (sya-all, km) "
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.   
an3.65

‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ;   
‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti.   
Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’

Evaṁ vutte, āyasmā ānando āyasmantaṁ udāyiṁ etadavoca:   
When he said this, Venerable Ānanda said, āyasmantaṁ udāyiṁ → bhagavantaṁ (si ), cck, sya1ed, km potthakesu natthi. aṭṭhakathāya "

Tassa kho taṁ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā:   
That farmer has no special power or ability to say:
Tassa kho taṁ, bhikkhave, bhikkhuno natthi sā iddhi vā ānubhāvo vā:   
That mendicant has no special power or ability to say:

Tasmiñce, bhikkhave, samaye ariyasāvako kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyyā”ti.   
If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” " taṁ → tassa (mr) | puna imaṁ → punayimaṁ (sya-all, km, mr) "

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.   
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” " vimutti → cetovimutti (bj, pts1ed, mr) "

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.   
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” "

“Tiṇṇaṁ, bhikkhave, paṭisevanāya natthi titti.   
“Mendicants, there are three indulgences that never satisfy.
Soppassa, bhikkhave, paṭisevanāya natthi titti.   
Sleep,
Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti.   
alcoholic drinks,
Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti.   
and sexual intercourse.
Imesaṁ, bhikkhave, tiṇṇaṁ paṭisevanāya natthi tittī”ti.   
These are the three indulgences that never satisfy.” "

yo cāyaṁ evaṁvādī evaṁdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṁ āpajjati.   
and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti;   
It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṁ vā ajjhattaṁ byāpādaṁ: ‘atthi me ajjhattaṁ byāpādo’ti pajānāti; asantaṁ vā ajjhattaṁ byāpādaṁ: ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañca pajānāti;   
When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṁ vā ajjhattaṁ thinamiddhaṁ: ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti; asantaṁ vā ajjhattaṁ thinamiddhaṁ: ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti, tañca pajānāti;   
When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti, tañca pajānāti;   
When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṁ vā ajjhattaṁ vicikicchaṁ: ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti; asantaṁ vā ajjhattaṁ vicikicchaṁ: ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṁ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti, tañca pajānāti.   
When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

“natthi, bhante, kapilavatthusmiṁ tathārūpo āvasatho yatthajja bhagavā ekarattiṁ vihareyya.   
“Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night.

‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.   
‘There is no power in deeds, action, or energy.’
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.   
‘There is no power in deeds, action, or energy.’
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.   
‘There is no power in deeds, action, or energy.’
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.   
‘There is no power in deeds, action, or energy.’

‘natthi kāmesu doso’ti.   
‘There’s nothing wrong with sensual pleasures’;

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.   
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

natthi me paṭipuggalo”ti.   
he has no rival.” " natthi me → natthi te (bj, sya-all, km, pts1ed) "

Ajjhositaṁ natthi tathāgatānan”ti.   
the Realized Ones have no attachments.” "

Yepi te paribbājakā ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṁ na paṭikkositabbaṁ amaññiṁsu.   
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four footprints of the Dhamma should be criticized or rejected. vassabhaññā → vassaṁ bhaññā (pts1ed); vassabhiññā (mr)

Yassiñjitaṁ natthi kuhiñci loke;   
there is nothing in the world that disturbs them.

Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.   
I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’.   
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.

Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ.   
It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. asippahārānaṁ usuppahārānaṁ → usuppahārānaṁ asippahārānaṁ (si ), pharasuppah idaṁ padaṁ sya-all potthakesu natthi

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?   
“Does something else both still exist and no longer exist?”
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:   
When asked whether something else both still exists and no longer exists,
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.   
If you say that ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated.

“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?   
“Do both something else and nothing else exist?”
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:   
an4.174
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.   
If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.

“Catunnaṁ, bhikkhave, dhammānaṁ natthi koci pāṭibhogo—   
“There are four things that no-one can guarantee—
‘Jarādhammaṁ mā jīrī’ti natthi koci pāṭibhogo—   
No-one can guarantee that someone liable to old age will not grow old.
‘byādhidhammaṁ mā byādhiyī’ti natthi koci pāṭibhogo—   
No-one can guarantee that someone liable to sickness will not get sick.
‘maraṇadhammaṁ mā mīyī’ti natthi koci pāṭibhogo—   
No-one can guarantee that someone liable to death will not die.
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo—   
No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.
Imesaṁ kho, bhikkhave, catunnaṁ dhammānaṁ natthi koci pāṭibhogo—   
These are the four things that no-one can guarantee—

evaṁ me diṭṭhanti, natthi tato doso;   
‘So I have seen.’
evaṁ me sutanti, natthi tato doso;   
‘So I have heard.’
evaṁ me mutanti, natthi tato doso;   
‘So I have thought.’
evaṁ me viññātanti, natthi tato doso’”ti.   
‘So I have known.’”

‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti.   
‘All those liable to death are frightened and terrified of death.’”

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.

“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā”ti.   
“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.” na ceva → na tveva (bj) "
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā’”ti.   
‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”

“Rakkhassetaṁ, moggallāna, vācaṁ.   
“Mark these words, Moggallāna! Rakkhassetaṁ, moggallāna, vācaṁ … → etthantare pāṭho si, sya-all, km, pts1ed potthakesu natthi; pli-tv-kd17:2.1.1 pana sabbatthapi

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.

‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.   
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.   
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

‘natthi attakāro, natthi parakāro’”ti.   
One does not act of one’s own volition, nor does one act of another’s volition.”
‘natthi attakāro, natthi parakāro’ti.   
one does not act of one’s own volition, nor does one act of another’s volition?
‘natthi attakāro natthi parakāro’”ti.   
one does not act of one’s own volition, nor does one act of another’s volition?”

evamevaṁ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu—   
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities

‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti.   
‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate. nijjhāyanti avajjhāyanti → etthantare pāṭho si, sya-all, pts1ed potthakesu natthi; nijjhāyanti apajjhāyanti (9M:1740)

santaṁ vā ajjhattaṁ lobhaṁ ‘atthi me ajjhattaṁ lobho’ti pajānāsi, asantaṁ vā ajjhattaṁ lobhaṁ ‘natthi me ajjhattaṁ lobho’ti pajānāsī”ti?   
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ lobhaṁ ‘atthi me ajjhattaṁ lobho’ti pajānāsi, asantaṁ vā ajjhattaṁ lobhaṁ ‘natthi me ajjhattaṁ lobho’ti pajānāsi—   
“Since you know this,
santaṁ vā ajjhattaṁ mohadhammaṁ ‘atthi me ajjhattaṁ mohadhammo’ti pajānāsi, asantaṁ vā ajjhattaṁ mohadhammaṁ ‘natthi me ajjhattaṁ mohadhammo’ti pajānāsī”ti?   
When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?”
“Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ mohadhammaṁ ‘atthi me ajjhattaṁ mohadhammo’ti pajānāsi, asantaṁ vā ajjhattaṁ mohadhammaṁ ‘natthi me ajjhattaṁ mohadhammo’ti pajānāsi—   
“Since you know this,

santaṁ vā ajjhattaṁ rāgaṁ ‘atthi me ajjhattaṁ rāgo’ti pajānāsi, asantaṁ vā ajjhattaṁ rāgaṁ ‘natthi me ajjhattaṁ rāgo’ti pajānāsī”ti?   
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ rāgaṁ ‘atthi me ajjhattaṁ rāgo’ti pajānāsi, asantaṁ vā ajjhattaṁ rāgaṁ ‘natthi me ajjhattaṁ rāgo’ti pajānāsi—   
“Since you know this,
santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsī”ti?   
When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”
“Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsi—   
“Since you know this,

‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti.   
‘There is no-one better than me, or equal to me, or worse than me.’”

Katassa paṭicayo natthi,   
there’s nothing to be improved,

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

Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
an7.49
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
an7.49
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
an7.49
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
an7.49
Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
an7.49
Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.   
they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’

akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.   
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” vimutti → cetovimutti (bj, pts1ed, mr) "

natthi tathāgatassa kāyaduccaritaṁ yaṁ tathāgato rakkheyya:   
So the Realized One has no bodily misconduct to hide, thinking:
natthi tathāgatassa vacīduccaritaṁ yaṁ tathāgato rakkheyya:   
So the Realized One has no verbal misconduct to hide, thinking:
natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:   
So the Realized One has no mental misconduct to hide, thinking:
natthi tathāgatassa micchāājīvo yaṁ tathāgato rakkheyya:   
So the Realized One has no wrong livelihood to hide, thinking:

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.   
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. lahukaṁ → lahusaṁ (ṭīkā) | mantāyaṁ → mantāya (sabbattha)
evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.
evamevaṁ kho, brāhmaṇa, udakabubbuḷūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
In the same way, life as a human is like a bubble. …
natthi jātassa amaraṇaṁ.   
an7.74
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṁ sā āvattati, atha kho sā gacchateva vattateva sandateva;   
It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. sā → yāya (mr) | āvattati → tharati (bj); dharati (sya-all); āramati (pts1ed); avatiṭṭheyya (?)
natthi jātassa amaraṇaṁ.   
an7.74
natthi jātassa amaraṇaṁ.   
an7.74
natthi jātassa amaraṇaṁ.   
an7.74
evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti.   
In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all)
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti.   
‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’
‘appakaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti.   
‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’

Natthi te bhikkhūhi saddhiṁ saṁvāso”ti.   
You can’t live in communion with the monks.”
Natthi te bhikkhūhi saddhiṁ saṁvāso”ti.   
an8.20
Natthi te bhikkhūhi saddhiṁ saṁvāso”ti.   
an8.20

‘natthi taṁ saṁyojanaṁ yena saṁyutto uggo gahapati hatthigāmako puna imaṁ lokaṁ āgaccheyyā’ti.   
‘The householder Ugga of Elephant Village is bound by no fetter that might return him to this world.’

ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ …pe….   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity … milakkhesu → milakkhūsu (sya-all, mr)
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti …pe….   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …

akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti.   
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” " cetovimutti → vimutti (si, mr) "

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.   
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.   
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.

Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—   
Having physical form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …

“pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.   
“Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a gentleman who wants to meditate.
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.   
an9.3
“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.
  

Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.   
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.

“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti?   
“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”
“Etadeva khvettha, āvuso, sukhaṁ yadettha natthi vedayitaṁ.   
“The fact that nothing is felt is precisely what’s blissful about it.
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.   
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.

Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…   
the dimension of nothingness …

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …

‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.   
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’
So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.   
And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.
‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.   
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” cetovimutti → vimutti (si, mr) "

Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā;   
“Mendicants, a mendicant is faithful but not ethical. ca → imasmiṁ vākye ayaṁ ca kāro natthi sya-all

‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—   
One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.   
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …   
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities hirī → hiri (bj, sya-all, km, pts1ed)
ottappaṁ natthi …   
an10.67
vīriyaṁ natthi …   
an10.67 vīriyaṁ → viriyaṁ (bj, sya-all, km, pts1ed) "
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …   
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities
ottappaṁ natthi …   
an10.67
vīriyaṁ natthi …   
an10.67
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi …   
Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities
ottappaṁ natthi …   
an10.67
vīriyaṁ natthi …   
an10.67
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe…   
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …   
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities
ottappaṁ natthi …   
an10.68
vīriyaṁ natthi …   
an10.68
paññā natthi …   
an10.68
sotāvadhānaṁ natthi …   
an10.68
dhammadhāraṇā natthi …   
an10.68
atthūpaparikkhā natthi …   
an10.68
dhammānudhammappaṭipatti natthi …   
an10.68
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …   
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities
ottappaṁ natthi …   
an10.68
vīriyaṁ natthi …   
an10.68
paññā natthi …   
an10.68
sotāvadhānaṁ natthi …   
an10.68
dhammadhāraṇā natthi …   
an10.68
atthūpaparikkhā natthi …   
an10.68
dhammānudhammappaṭipatti natthi …   
an10.68
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi …   
Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities
ottappaṁ natthi …   
an10.68
paññā natthi …   
an10.68
vīriyaṁ natthi …   
an10.68
sotāvadhānaṁ natthi …   
an10.68
dhammadhāraṇā natthi …   
an10.68
atthūpaparikkhā natthi …   
an10.68
dhammānudhammappaṭipatti natthi …   
an10.68
appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe…   
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.   
can expect decline, not growth, in skillful qualities, whether by day or by night.

“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.   
“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. Idha kho pana vo → idaṁ padaṁ sya-all potthakesu natthi; voti nipātamattaṁ (aṭṭha.) "
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….   
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ sukaṭadukkaṭānaṁ → sukatadukkatānaṁ (sya-all)

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘natthi dinnaṁ …pe…   
an10.212

‘natthi dinnaṁ …pe…   
an10.216

‘natthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …

‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.   
‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.   
Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.   
Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.   
Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.
‘Natthi paro loko …pe…   
Suppose you were to ask me whether there is no other world …
‘atthi ca natthi ca paro loko …pe…   
whether there both is and is not another world …
‘nevatthi na natthi paro loko …pe…   
whether there neither is nor is not another world …
‘natthi sattā opapātikā …pe…   
whether there are not beings who are reborn spontaneously …
‘atthi ca natthi ca sattā opapātikā …pe…   
whether there both are and are not beings who are reborn spontaneously …
‘nevatthi na natthi sattā opapātikā …pe…   
whether there neither are nor are not beings who are reborn spontaneously …
‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there is no fruit and result of good and bad deeds …
‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there both is and is not fruit and result of good and bad deeds …
‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there neither is nor is not fruit and result of good and bad deeds …
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …   
Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …   
Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.   
Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …   
Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …   
Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.   
There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.   
Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.

‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.   
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.   
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.   
‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. ahetū → ahetu (pts1ed)
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā,   
There’s no cause or reason for the purification of sentient beings.
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo.   
One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no human strength or vigor.
Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi.   
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.   
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.   
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight. paro loko → paraloko (sya-all) | sammaggatā → samaggagatā (sya-all); samaggatā (mr)
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.   
And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.
Natthi paro loko …pe…   
Suppose you were to ask me whether there is no other world …
atthi ca natthi ca paro loko …pe…   
whether there both is and is not another world …
nevatthi na natthi paro loko …pe…   
whether there neither is nor is not another world …
natthi sattā opapātikā …pe…   
whether there are no beings who are reborn spontaneously …
atthi ca natthi ca sattā opapātikā …pe…   
whether there both are and are not beings who are reborn spontaneously …
nevatthi na natthi sattā opapātikā …pe…   
whether there neither are nor are not beings who are reborn spontaneously …
natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there is no fruit and result of good and bad deeds …
atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there both is and is not fruit and result of good and bad deeds …
nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   
whether there neither is nor is not fruit and result of good and bad deeds …
Natthi ca me kiñci bhogānaṁ vayo’ti.   
dn2

Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.   
And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.

Evampi bhoto rañño vattā dhammato natthi.   
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.   
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.   
dn5
Evampi bhoto rañño vattā dhammato natthi.   
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.   
dn5
Evampi bhoto rañño vattā dhammato natthi.   
Those who speak against the king in this way have no legitimacy.

Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.   
And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

‘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.’
Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.   

‘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 uttarikaraṇīyan”ti.   
And 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.

“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho.   
“So it seems that none of those brahmins have seen Brahmā with their own eyes,
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho.   
dn13
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho.   
dn13
Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho.   
dn13
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṁ ṭhānaṁ vijjati.   
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. te vata, vāseṭṭha → teva vāseṭṭha (mr), etthantare pāṭho sya-all potthakesu natthi

Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.   
It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth. Now there are no more future lives.’ uttarābhimukho → uttarenābhimukho (sya-all, km); uttarenamukho (mr)
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.   
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthi

‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?   
‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.   
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.   
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.” dukkhanirodhaṁ → dukkhanirodho (bj, sya-all)
natthi dāni punabbhavo”ti.   
now there are no more future lives.”
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.   
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.   
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Ito bahiddhā samaṇopi natthi.   
outside of here there is no ascetic,
Dutiyopi samaṇo natthi.   
no second ascetic,
Tatiyopi samaṇo natthi.   
no third ascetic,
Catutthopi samaṇo natthi.   
and no fourth ascetic.
‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti.   
‘The teacher’s dispensation has passed. Now we have no Teacher.’
“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.   
“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.   
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.   
“There is no portion of the Buddha’s relics left, they have already been portioned out.

annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassā’ti.   
so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?’ annaṭṭhikassa → annatthikassa (bj, sya-all, km, pts1ed)
rañño, ānanda, mahāsudassanassa caturāsīti thālipākasahassāni ahesuṁ sāyaṁ pātaṁ bhattābhihāro abhihariyittha.   
He had 84,000 servings of food, which were presented to him as offerings in the morning and evening. rañño, ānanda, mahāsudassanassa → idaṁ pāṭho pts1ed potthake natthi

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. mantāyaṁ → mantāya (sya-all, km, pts1ed)
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
dn19
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
dn19
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.   
We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.

natthi te paṭipuggalo”ti.   
you have no rival.”

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.   
It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.   
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
When they have the awakening factor of investigation of principles …
Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
energy …
Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
rapture …
Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
tranquility …
Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
immersion …
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.

“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.   
“There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”
Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.   
for none of these things are true!”
2. Natthikavāda   
2. Nihilism
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī.   
‘There’s no such thing as dark and bright sights, and no-one who sees them.
Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī.   
There’s no such thing as blue,
Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī.   
yellow,
Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī.   
red,
Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī.   
magenta,
Natthi samavisamaṁ, natthi samavisamassa dassāvī.   
even and uneven ground,
Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī.   
stars,
Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.   
moon and sun, and no-one who sees these things.
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti.   
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ attānaṁ na mārenti → etthantare pāṭho sya-all, km, pts1ed potthakesu natthi
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
natthi tuyhettha kiñci.   
and you get nothing.
natthi tuyhettha kiñci.   
dn23
natthi tuyhettha kiñci.   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.   
there is no afterlife.”
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti.   
dn23
“itipi natthi paro loko …pe… vipāko”’ti.   
dn23
“itipi natthi paro loko …pe… vipāko”’ti.   
dn23
“itipi natthi paro loko …pe… vipāko”’ti.   
dn23
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?   
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.   
dn23

Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.   
But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; rasapathaviṁ paribhuñjantānaṁ → etthantare pāṭho sya-all, pts1ed potthakesu natthi | vaṇṇavevaṇṇatā → vaṇṇavevajjatā (ṭīkā)

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.   
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu.   
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities.
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu.   
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields.
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu.   
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.

‘ayamantimā jāti, natthi dāni punabbhavo’ti.   
‘This is my last rebirth. Now there are no more future lives.’
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?   
Shall I explain them to you in the wrong way? tathā → tattha (bj, sya-all, mr) | byākātabbā, kiṁ vo ahaṁ te → kiṁ te ahante aññatitthiye (sya1ed, sya2ed); kiṁ no ahaṁ (pts1ed) | Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi → etthantare pāṭho si potthake natthi

parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:   
The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:   
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Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:   
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Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. milakkhesu → milakkhakesu (sya-all, km); milakkhusu (pts1ed); milakkhūsu (mr)
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.   
But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go.
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.   
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

natthi pāpaṁ akāriyan”ti.   
there is no evil they would not do.”

natthi jāgarato bhayaṁ.   
the wakeful have nothing to fear.

natthi tassa punabbhavo”ti.   
now there’ll be no more future lives.”

manasā natthi dukkaṭaṁ;   
by body, speech or mind,

natthi te paṭipuggalo”ti.   
he has no rival.”

“Natthi vasā natthi dhenupā,   
“I have no heifers or sucklings,”
Godharaṇiyo paveṇiyopi natthi;   
“no cows in calf or breeding cows.
Usabhopi gavampatīdha natthi,   
I haven’t got a bull, leader of the herd here:

Yassa pāṇe dayā natthi,   
and has no kindness for creatures:

Kacci natthi punabbhavo”.   
Doesn’t he have no future lives?”
Natthi tassa punabbhavo”.   
there are no future lives for him.”

Khīṇaṁ purāṇaṁ nava natthi sambhavaṁ,   
The old is ended, nothing new is produced.

Natthikadiṭṭhī visamā durannayā,   
nihilists, immoral, intractable:

Yesaṁ taṇhā natthi kuhiñci loke,   
Those with no craving at all in the world
Yesaṁ gatī natthidha vippahāya;   
for whom there are no destinies, being rid of them in this life:
Ayamantimā natthi punabbhavoti;   
‘This is my last life, there are no future lives’:

Natthi nīvaraṇā tava.   
there are no hindrances in you.
Natthi te paṭipuggalo.   
you have no rival.

Evaṁ natthi manussesu,   
the differences between humans
Majjhe ca natthi kiñcanaṁ;   
or even in between.

Yassa ca visatā natthi,   
When a mendicant has no creeping,

Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation.
Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation.
Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation.
natthi dukkhassa sambhavo.   
there is no origination of suffering.
Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation.
Natthi dukkhassa sambhavo.   
there is no origination of suffering.
Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation.
Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation.
Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation.
Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation. Upādānānaṁ → upādānassa (sya-all, mr)
Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation.
Natthi dukkhassa sambhavo.   
there is no origination of suffering.
Natthi tassa punabbhavoti.   
there are no future lives for them.”
Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation.
Natthi dukkhassa sambhavo.   
there is no origination of suffering.
Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.   
‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation.
Natthi dukkhassa sambhavo.   
there is no origination of suffering.

Tasmā munī natthi khilo kuhiñci.   
which is why they’ve no barrenness at all.
Yassussadā natthi kuhiñci loke.   
not proud of anything in the world.
Dhonassa hi natthi kuhiñci loke,   
The cleansed one has no formulated view

Sīmātigo brāhmaṇo tassa natthi,   
The brahmin has stepped over the boundary;
Tassīdha natthi paramuggahītanti.   
there is nothing here they adopt as the ultimate. "

Yassūbhayante paṇidhīdha natthi,   
One here who has no wish for either end—
Pakappitā natthi aṇūpi saññā;   
regarding what is seen, heard, or thought.

Pubbeva natthi yadidaṁ yudhāya.   
for here, as before, there is no-one to fight.

Yasmiṁ samaṁ visamaṁ vāpi natthi,   
There is no equal or unequal in them,

Tassa natthi purakkhataṁ.   
they are not governed by anything.
Yassa nissayanā natthi,   
They have no dependencies, nissayanā → nissayatā (bj, sya-all, pts-vp-pli1)
Yassa loke sakaṁ natthi,   
They who have nothing in the world of their own

Cutūpapāto idha yassa natthi,   
But one here for whom there is no passing away or reappearing:

Natthi attā kuto nirattā vā.   
there’s no picking up, whence putting down?

Yassa natthi mamāyitaṁ;   
in the whole realm of name and form,
Yassa natthi idaṁ meti,   
If you don’t think of anything
Natthi meti na socati.   
you won’t grieve, thinking ‘I don’t have it’.
Natthi kāci nisaṅkhati;   
there’s no performance of deeds. nisaṅkhati → nisaṅkhiti (bj); kācini saṅkhiti (pts-vp-pli1) "

Natthi pañcasatāni me”.   
I don’t have five hundred coins.”
Kuhako so dhanatthiko;   
about the head, he only wants money.

Yassiñjitaṁ natthi kuhiñci loke;   
“there is nothing in the world that disturbs them.

“Atthaṅgato so uda vā so natthi,   
“One who has come to an end—do they not exist?
Yena naṁ vajjuṁ taṁ tassa natthi;   
“They have nothing by which one might describe them.

natthi kiñcīti passato;   
internally and externally.

Yassa natthi upamā kvaci”.   
to which there is no compare.”
Yassa natthi upamā kvaci”.   
to which there is no compare.”
Yassa natthi upamā kvaci.   
to which there is no compare.
Yassa natthi upamā kvaci;   
that to which there is no compare.

Yassussadā natthi kuhiñci loke”ti.   
not proud of anything in the world.” "

Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.   
You don’t have the practice by which you might become a perfected one or one on the path to perfection.”

Attho natthi janaṁ lapetave”ti.   
has no need to complain.” "

Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.   
For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Upadhiñhi → upadhiṁ (bj); upadhīhi (si, pts-vp-pli1); sabbupadhiṁ hi (sya-all)

Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ.   
As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. jaṅghāvihāraṁ → jaṅghavihāraṁ (pts-vp-pli1, mr) | anuvicaramāno → anuvicaramāno addasā kho (bj, sya-all, pts-vp-pli1); anuvicaramāno addasa (mr) | manuññaṁ → idaṁ padaṁ videsapotthakesu natthi, an9.3:1 [3. Meghiyasutta]
“pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.   
“Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a gentleman who wants to meditate.
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya.   

“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.

Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.   
But they have no asceticism, no spirituality.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.   
But they have no asceticism, no spirituality.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.   

natthi tassa punabbhavo”ti.   
there are no future lives for them.” "

“Natthi kho me, mahārāja, kocañño attanā piyataro.   
“No, great king, there isn’t.
‘natthi kho me, mahārāja, kocañño attanā piyataro.   

natthi te bhikkhūhi saddhiṁ saṁvāso”ti.   
You can’t live in communion with the monks.”
natthi te bhikkhūhi saddhiṁ saṁvāso”ti.   

‘natthi kāmesu doso’ti, ayaṁ dutiyo anto.   
‘There’s nothing wrong with sensual pleasures’: this is the second extreme.
Ye ca kho te abhiññāya tatra ca nāhesuṁ, tena ca nāmaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.   
Those who realize these things, who were not found there, who did not conceive by that, there is no cycle of rebirths to be found.” "

“Yassa mūlaṁ chamā natthi,   
“There is no root or ground or leaves for them,
paṇṇā natthi kuto latā;   
so where would creepers sprout from?

“Yassa papañcā ṭhiti ca natthi,   
“There is no proliferation remaining in them,

passato natthi kiñcanan”ti.   
but for one who sees, there is nothing.” "

passato natthi kiñcanan”ti.   
who knows and sees, there is nothing.” "

“Nissitassa calitaṁ, anissitassa calitaṁ natthi.   
“For the dependent there is agitation. For the independent there’s no agitation.

yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti.   
Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”
Yesaṁ piyaṁ natthi kuhiñci loke;   
are happy and free of grief.

Paññāpetuṁ gati natthi,   
and attained unshakable happiness,

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;   
The view: ‘My self does not survive.’

Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.   
One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’
Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.   
But another person without a blemish does truly understand: ‘There is no blemish in me.’
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.   
And of the two persons without a blemish, the one who doesn’t understand is said to be worse,
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti.   
while the one who does understand is better.”
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;   
Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind.
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;   
“In the same way, take the case of the person who has no blemish and does not understand it. You can expect that …
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;   
Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind.
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;   
“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya.   
It’s possible that some mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness.

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.   
It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.   
When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.   
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
When they have the awakening factor of investigation of principles …
Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
energy …
Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
rapture …
Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
tranquility …
Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
immersion …
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.   
equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development.

“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.   
“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. uttari → uttariṁ (pts1ed)
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.   
mn12
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.   
mn12
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;   
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,   
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,   
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti,   
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso;   
‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones.

Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
mn18
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
mn18
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
mn18
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe…   
If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise …
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe…   
mn18
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
mn18
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.   
mn18

natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.   
mn22
‘ahu vata me, taṁ vata me natthi;   
‘Oh, but it used to be mine, and it is mine no more.
‘ahu vata me, taṁ vata me natthi;   
‘Oh, but it used to be mine, and it is mine no more.
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.   
In this teaching there are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.   
This is good enough for a gentleman who wishes to put forth effort in meditation.’
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.   
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’
natthi me paṭipuggalo.   
I have no rival.
‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.   
‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’ akuppā no vimutti → akuppā nesaṁ vimutti (mr)
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe…   
going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. …

Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti.   
While I now have no sweat on my body.”

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.   
This is good enough for a gentleman who wishes to put forth effort in meditation.’

Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.   
In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.   
mn38
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?   
Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.   
For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.”
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.   
For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,   
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all potthakesu natthi, 9M:1042; 10M:20, 10M:1289; 11M:44; 15A4:1264; 31Pu:449 "

‘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.   
mn39
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.   
mn39
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 …’
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.   
mn39
Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.   
mn39

‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti.   
mn42

“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.   
“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.   
It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

‘natthi kāmesu doso’ti.   
‘There’s nothing wrong with sensual pleasures.’
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti.   
In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …

‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ.   
‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.   
‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’

Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.   
‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.
‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.   
‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.

Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. …

“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.   
“No, sir.”
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ sammaggatā → samaggatā (mr)
‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti   
there’s no meaning in giving, etc.
Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.   
Moreover, since there actually is another world, their view that there is no other world is wrong view.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.   
Since there actually is another world, their thought that there is no other world is wrong thought.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.   
Since there actually is another world, their speech that there is no other world is wrong speech.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti.   
Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.   
Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue teaching. saññāpeti → saññapeti (si, sya-all); paññāpeti (mr)
‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;   
‘If there is no other world, when this individual’s body breaks up they will keep themselves safe.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.   
Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.   
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.   
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ saccavajjena → saccavācena (mr)
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
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Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti   
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Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.   
Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.   
Since action actually does have an effect, their thought that action is ineffective is wrong thought.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā.   
Since action actually does have an effect, their speech that action is ineffective is wrong speech.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti.   
Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.   
Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue teaching.
‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;   
‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;   
‘There is no cause or reason for the corruption of sentient beings.
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;   
There’s no cause or reason for the purification of sentient beings.
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;   
There is no power, no energy, no human strength or vigor. vīriyaṁ → viriyaṁ (bj, sya-all, km, pts1ed)
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;   
there’s no cause or reason for the corruption of sentient beings, etc.
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;   
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Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti   
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Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.   
Moreover, since there actually is causality, their view that there is no causality is wrong view.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.   
Since there actually is causality, their thought that there is no causality is wrong thought.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā.   
Since there actually is causality, their speech that there is no causality is wrong speech.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti.   
Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.   
Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue teaching.
‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati;   
‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.
‘natthi sabbaso āruppā’ti.   
‘There are no totally formless states of meditation.’
‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ;   
there are no totally formless meditations, but I have not seen that.
‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—   
there are no totally formless meditations are correct, it is possible
‘Natthi kho panetaṁ sabbaso arūpe’ti.   
But those things don’t exist where it is totally formless.’
‘natthi sabbaso bhavanirodho’ti.   
‘There is no such thing as the total cessation of future lives.’
‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ;   
there is no such thing as the total cessation of future lives, but I have not seen that.
‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—   
there is no such thing as the total cessation of future lives are correct, it is possible
‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.   
there is no such thing as the total cessation of future lives is close to greed, yoking, relishing, attachment, and grasping. sārāgāya → sarāgāya (sya-all, km) "

“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.   
“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.   
“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”
“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.   
“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.   
“That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.
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.

Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;   
Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.

“Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti.   
“No, Vaccha.”
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti.   
“No, Vaccha.”

Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.   
Māgaṇḍiya, you don’t have the noble vision by which you might know health and see extinguishment.”

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.   
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.   
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Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.   
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.   
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
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Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   
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Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.   
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Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.   
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‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;   
‘There is no cause or reason for the corruption of sentient beings.
natthi hetu, natthi paccayo sattānaṁ visuddhiyā;   
There’s no cause or reason for the purification of sentient beings.
natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;   
There is no power, no energy, no human strength or vigor.
natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti.   
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Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti.   
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Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.   
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Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.   
And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.
Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti.   
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.
Hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.   
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.   
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Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti, hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.   
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sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,   
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.   
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.   
“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.   
You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.
“Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti.   
“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”

“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.   
“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.   
“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.   
You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.
“Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesī”ti.   
“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”