Upadhisukhañca nirupadhisukhañca.   The happiness of attachments, and the happiness of no attachments.  
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nirupadhisukhan”ti.  
The better of these two kinds of happiness is the happiness of no attachments.”  

vimutto upadhisaṅkhaye.   freed with the end of attachments.  

Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.   Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.  
When they hear that teaching their mind is freed with the supreme ending of attachments.  
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.  
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.  
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.  
As they do so their mind is freed with the supreme ending of attachments.  

passato upadhikkhayaṁ.   seeing the ending of attachments.  

atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.   There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.  
Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.  
And there are psychic powers that are free of defilements and attachments, and are said to be noble.  
Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?  
What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?  
Ayaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.  
These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.  
Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?  
But what are the psychic powers that are free of defilements and attachments, and are said to be noble?  
Ayaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.  
These are the psychic powers that are free of defilements and attachments, and are said to be noble.  

Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.   It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.  

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.   Take a certain person practicing to give up and let go of attachments.  
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.  
As they do so, memories and thoughts connected with attachments beset them.  
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.  
Take another person practicing to give up and let go of attachments.  
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.  
As they do so, memories and thoughts connected with attachments beset them.  
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.  
Take another person practicing to give up and let go of attachments.  
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;  
As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them.  
Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.  
In the same way, take a person practicing to give up and let go of attachments.  
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;  
As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them.  
Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti— 
Take another person who, understanding that attachment is the root of suffering,  
iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.  
is freed with the ending of attachments.  

So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti—  Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.  
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.  
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.  
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— 
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.  
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.  
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.  
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— 
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.  
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti— 
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”  

Passi jahi upadhidukkhamūlaṁ,   Passin gave up attachment, suffering’s root,  

atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;   There is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?  
And what is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.  
This is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;  
There is right thought that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?  
And what is right thought that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.  
This is right thought that is accompanied by defilements.  
atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;  
There is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?  
And what is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.  
This is right speech that is accompanied by defilements.  
atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;  
There is right action that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?  
And what is right action that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.  
This is right action that is accompanied by defilements.  
atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;  
There is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.  
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?  
And what is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?  
ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.  
This is right livelihood that is accompanied by defilements.  

Upadhiṁ viditvā saṅgoti loke,   Realizing that attachment is a snare in the world,  

Upadhiṁ viditvā saṅgoti loke,   Realizing that attachment is a snare in the world,  

Atha kho bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.   But the Buddha ignored them, since he was freed with the supreme ending of attachments.  
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.  
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.  
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.  
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.  
Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.  
 
yathā taṁ anuttare upadhisaṅkhaye vimutto.  
 
anuttare upadhisaṅkhaye vimutto.  
 
anuttare upadhisaṅkhaye vimutto.  
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.  

vimutto upadhisaṅkhaye;   freed with the ending of attachments.  

Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.   Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments.  
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.  
Mahāmoggallāna is checking to see whose mind is liberated and free of attachments.  

Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.   The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’  
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?  
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’  
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.  
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’  
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.  
They understand attachments, their origin, their cessation, and the fitting practice for their cessation.  
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.  
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.  
Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ.  
As their craving grew, their attachments grew.  
Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ.  
As their attachments grew, their suffering grew.  
Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti.  
As their craving grows, their attachments will grow.  
Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti.  
As their attachments grow, their suffering will grow.  
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.  
As their craving grows, their attachments grow.  
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.  
As their attachments grow, their suffering grows.  
Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.  
As their craving grows, their attachments grow.  
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.  
As their attachments grow, their suffering grows.  
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.  
Giving up craving, they gave up attachments.  
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.  
Giving up attachments, they gave up suffering.  
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.  
Giving up craving, they give up attachments.  
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.  
Giving up attachments, they give up suffering.  
Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.  
Giving up craving, they gave up attachments.  
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.  
Giving up attachments, they gave up suffering.  
Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.  
Giving up craving, they give up attachments.  
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.  
Giving up attachments, they give up suffering.  

Saṅgātigo maccujaho nirupadhi,   They’ve slipped their chains, given up death, and have no attachments.