[131] **And the one who knows, having understood the Dhamma by means of the knowledges** (vidvā ca vedehi samecca dhammaṃ): **The one who knows** (vidvā): one who knows, one who has attained true knowledge (vijjā), one possessed of knowledge (ñāṇa), intelligent, discerning, sagacious. **By means of the knowledges** (vedehi): "knowledges (vedā)" is said of the knowledge in the four paths — wisdom, the faculty of wisdom, the power of wisdom, the awakening factor (bojjhaṅga) of investigation of dhammas, investigation (vīmaṃsā), insight (vipassanā), right view. By those knowledges he has gone to the end of birth, aging, and death, has reached the end; gone to the ultimate point, reached the ultimate point; gone to the limit, reached the limit; gone to the consummation, reached the consummation; gone to the shelter, reached the shelter; gone to the cave of safety, reached the cave of safety; gone to the refuge, reached the refuge; gone to the fearless, reached the fearless; gone to the imperishable, reached the imperishable; gone to the deathless, reached the deathless; gone to Nibbāna, attained Nibbāna. Or: he is a "master of knowledge (vedagū)" because he has gone to the end of the knowledges; or he is a "master of knowledge" because he has gone to the end by means of the knowledges. And he is a master of knowledge because seven dhammas have been known: personality view (sakkāyadiṭṭhi) is known, doubt (vicikicchā) is known, adherence to rules and rituals (sīlabbataparāmāsa) is known, lust (rāga) is known, hatred is known, delusion is known, conceit (māna) is known. Known to him are the evil, unwholesome dhammas that defile, that lead to renewed existence, that are accompanied by distress, that ripen in suffering (dukkha), that tend to future birth, aging, and death.
Having investigated all the knowledges (Sabhiya, said the Blessed One)
whatever there are among ascetics and brahmins,
rid of lust for all feelings (vedanā),
having gone beyond all knowledge, he is a master of knowledge.
**And the one who knows, having understood the Dhamma by means of the knowledges**: having understood, having fully comprehended the Dhamma. "All conditioned things are impermanent" — having understood, having fully comprehended the Dhamma. "All conditioned things are suffering" — having understood, having fully comprehended the Dhamma. "All dhammas are not-self" — having understood, having fully comprehended the Dhamma. "With ignorance (avijjā) as condition, volitional formations" — having understood, having fully comprehended the Dhamma. "With volitional formations as condition, consciousness" — having understood, having fully comprehended the Dhamma. "With consciousness as condition, name-and-form." "With name-and-form as condition, the six sense bases (āyatana)." "With the six sense bases as condition, contact." "With contact as condition, feeling." "With feeling as condition, craving (taṇhā)." "With craving as condition, clinging." "With clinging as condition, existence." "With existence as condition, birth." "With birth as condition, aging and death" — having understood, having fully comprehended the Dhamma. "With the cessation of ignorance comes the cessation of volitional formations" — having understood, having fully comprehended the Dhamma. "With the cessation of volitional formations comes the cessation of consciousness" — having understood, having fully comprehended the Dhamma. "With the cessation of consciousness comes the cessation of name-and-form." "With the cessation of name-and-form comes the cessation of the six sense bases." "With the cessation of the six sense bases comes the cessation of contact." "With the cessation of contact comes the cessation of feeling." "With the cessation of feeling comes the cessation of craving." "With the cessation of craving comes the cessation of clinging." "With the cessation of clinging comes the cessation of existence." "With the cessation of existence comes the cessation of birth." "With the cessation of birth comes the cessation of aging and death" — having understood, having fully comprehended the Dhamma. "This is suffering" — having understood, having fully comprehended the Dhamma. "This is the origin of suffering." "This is the cessation of suffering." "This is the practice leading to the cessation of suffering" — having understood, having fully comprehended the Dhamma. "These are the taints (āsava)" — having understood, having fully comprehended the Dhamma. "This is the origin of the taints." "This is the cessation of the taints." "This is the practice leading to the cessation of the taints" — having understood, having fully comprehended the Dhamma. "These dhammas are to be directly known." "These dhammas are to be fully understood." "These dhammas are to be abandoned." "These dhammas are to be developed." "These dhammas are to be realized" — having understood, having fully comprehended the Dhamma. The origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact — having understood, having fully comprehended the Dhamma. The origin, the passing away, the gratification, the danger, and the escape in regard to the five aggregates subject to clinging — having understood, having fully comprehended the Dhamma. The origin, the passing away, the gratification, the danger, and the escape in regard to the four great elements (mahābhūta) — having understood, having fully comprehended the Dhamma. "Whatever is subject to origination, all that is subject to cessation" — having understood, having fully comprehended the Dhamma. Hence: "and the one who knows, having understood the Dhamma by means of the knowledges."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.