We look now at the Kalakarama Sutta - AN 4.24 - link: http://www.accesstoinsight.org/tipitaka ... .than.html
Here, I will give selected passages, first the Pali, then two translations,
the first by Thanissaro Bhikkhu and the second by Ven. Nanananda.
“yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi. .."
"Monks, whatever in the cosmos — with its devas, Maras, & Brahmas, its generations with their contemplatives & brahmans royalty & common people — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know." [Thanissaro]
"Monks, whatsoever in the world with its gods, Maras and Brahmas, among the
progeny consisting of recluses and brahmins, gods and men - whatever is seen,
heard,sensed, cognized, attained, sought after and pondered over by the mind -
all that do I know." [Nanananda, The Magic of the Mind, BPS, 1985.]
The passage is then repeated with a different ending:
"... tamahaṃ abbhaññāsiṃ. taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi."
"That I directly know. That has been realized by the Tathagata, but in the Tathagata it has not been established." [Thanissaro.]
" ... that I have fully understood; all that is known to the Tathagata, but
the Tathagata has not taken his stand upon it." [Nanananda.]
So, for an enlightened individual, things can be cognized, known, and fully
understood, but not "conceived" [na mannati].
Now we consider another passage:
“iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati;"
"Thus, monks, the Tathagata, when seeing what is to be seen, doesn't construe an [object as] seen. He doesn't construe an unseen. He doesn't construe an [object] to-be-seen. He doesn't construe a seer." [Thanissaro]
"Thus, monks, a Tathagata does not conceive of a visible thing as apart from
sight; he does not conceive of an unseen; he does not conceive of a
"thing-worth-seeing"; he does not conceive about a seer." [Nanananda]
This is then repeated for hearing and sensing, and then:
viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati.
"When cognizing what is to be cognized, he doesn't construe an [object as] cognized. He doesn't construe an uncognized. He doesn't construe an [object] to-be-cognized. He doesn't construe a cognizer." [Thanissaro]
"He does not conceive of a cognizable thing as apart from cognition; he does
not conceive of an uncognized; he does not conceive of a "thing-worth-cognizing";
he does not conceive about one who cognizes." [Nanananda]
Clearly, there are two kinds of thinking or knowing, a wrong kind and a right
kind, but there is no English word which means "the wrong kind of knowing."