[210] Seeing the sign (nimitta) of aging and death as fearful, because of being resolved upon the signless (animitta), touching and touching again he sees passing away; having looked on with equanimity toward occurrence (pavatta), having adverted to cessation (nirodha), to Nibbāna, the signless, he attains — this is the signless abiding-attainment (animittā vihārasamāpatti). Seeing the wish (paṇidhi) for aging and death as fearful, because of being resolved upon the wishless (appaṇihita), touching and touching again he sees passing away; having looked on with equanimity toward occurrence, having adverted to cessation, to Nibbāna, the wishless, he attains — this is the wishless abiding-attainment (appaṇihitā vihārasamāpatti). Seeing adherence (abhinivesa) to aging and death as fearful, because of being resolved upon voidness (suññata), touching and touching again he sees passing away; having looked on with equanimity toward occurrence, having adverted to cessation, to Nibbāna, the void, he attains — this is the void abiding-attainment (suññatā vihārasamāpatti).
The signless abiding is one thing, the wishless abiding is another, the void abiding is another; the signless attainment (samāpatti) is one thing, the wishless attainment is another, the void attainment is another; the signless abiding-attainment is one thing, the wishless abiding-attainment is another, the void abiding-attainment is another.
That is knowledge (ñāṇa) in the sense of what is known; it is wisdom (paññā) in the sense of understanding. Hence it is said: wisdom regarding the diversity of abidings is knowledge of the meaning of abiding; wisdom regarding the diversity of attainments is knowledge of the meaning of attainment; wisdom regarding the diversity of abiding-attainments is knowledge of the meaning of abiding-attainment.
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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.