Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence may be be found; namely, name and form together with consciousness.
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.” "
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. …
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? “What is the cause, sir, what is the reason why the aggregate of form is found? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? What is the cause, what is the reason why the aggregate of feeling … Ko hetu ko paccayo saññākkhandhassa paññāpanāya? perception … Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? choices … Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? consciousness is found?” “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. “The four primary elements are the reason why the aggregate of form is found. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Contact is the reason why the aggregates of feeling … Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. perception … Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. and choices are found. Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti. Name and form are the reasons why the aggregate of consciousness is found.”
catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.”
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. For consummate ones, there is no cycle of rebirths to be found. vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.56 vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.56 Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.56 Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti. For consummate ones, there is no cycle of rebirths to be found.” "
Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. For consummate ones, there is no cycle of rebirths to be found. vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.57 vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.57 vaṭṭaṁ tesaṁ natthi paññāpanāya. sn22.57 Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. For consummate ones, there is no cycle of rebirths to be found.
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; “What is the cause, sir, what is the reason why the aggregate of form is found? ko hetu ko paccayo vedanākkhandhassa paññāpanāya; What is the cause, what is the reason why the aggregate of feeling … ko hetu ko paccayo saññākkhandhassa paññāpanāya; perception … ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; choices … ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? consciousness is found?” “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. “The four primary elements are the reason why the aggregate of form is found. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Contact is the reason why the aggregates of feeling, Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. perception, Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. and choices are found. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti. Name and form are the reasons why the aggregate of consciousness is found.”
Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṁ natthi paññāpanāyā”ti. For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.” "vaṭṭaṁ → vattaṁ (sya-all, km, mr); vaddhaṁ (pts1ed) "
“Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. “In order to describe him as ‘possessing form’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without anything left over,
Neva tāva catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. There’s no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them. Atha kho catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Then there’s the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them.