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Majjhima Nikāya 38 Middle Discourses 38

Mahātaṇhāsaṅkhayasutta The Longer Discourse on the Ending of Craving

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in the Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now on that occasion a pernicious view had arisen in a bhikkhu called Sāti, son of a fisherman; thus:Now at that time a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

Assosuṁ kho sambahulā bhikkhū: Many bhikkhus heard that this was so.Several mendicants heard this rumour.

“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘It seems that this pernicious view has arisen in the bhikkhu Sāti, son of a fisherman:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).”’

Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: Then they went to the bhikkhu Sāti, son of a fisherman,[^1] and they asked him:They went up to Sāti and said to him,

“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘Friend, is it true, as it seems, that the following pernicious view has arisen in you:“Is it really true, Reverend Sāti, that you have such a harmful misconception:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths)”?’‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. ‘Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: Then the bhikkhus desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus:Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,

“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. ‘Friend Sāti, do not say thus, do not misrepresent the Blessed One, it is not good to misrepresent the Blessed One. The Blessed One would not speak thus,“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. for consciousness has been stated in many discourses by the Blessed One to be dependently-arisen, since without the condition (for it) consciousness has no positive being.’In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”

Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: Yet although pressed and questioned and cross-questioned by them in this way, the bhikkhu Sāti, son of a fisherman, still obstinately misapprehended according to his pernicious view and insisted upon it, saying:But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.

“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. ‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’

Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, they said to the Blessed One:When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.

“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘Venerable sir, this pernicious view has arisen in the bhikkhu Sāti, son of a fisherman:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).”

Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: We heard, venerable sir, that this pernicious view had arisen in the bhikkhu Sāti, son of a fisherman:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).”

Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: Then, venerable sir, we went to the bhikkhu Sāti, son of a fisherman, and we said to him:

‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘Friend, is it true, as it seems, that the following pernicious view has arisen in you:

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths)”?’

Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: When this was said, venerable sir, the bhikkhu Sāti, son of a fisherman, said to us:

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. ‘Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’

Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: Then, venerable sir, desiring to detach him from that pernicious view, we pressed and questioned and cross-questioned him thus:

‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. ‘Friend Sāti, do not say thus, do not misrepresent the Blessed One, it is not good to misrepresent the Blessed One. The Blessed One would not speak thus,

Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. for consciousness has been stated in many discourses by the Blessed One to be dependently-arisen, since without the condition (for it) consciousness has no positive being.’

Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: Yet although pressed and questioned and cross-questioned by us in this way, venerable sir, the bhikkhu Sāti, son of a fisherman, still obstinately misapprehended according to his pernicious view and insisted upon it, saying:

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. ‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’

Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. Since we have been unable to detach the bhikkhu Sāti, son of a fisherman, from this pernicious view, venerable sir, we have reported this matter to the Blessed One.’

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: Then the Blessed One addressed a certain bhikkhu thus:So the Buddha addressed one of the monks,

“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: ‘Come, bhikkhu, tell the bhikkhu Sāti, son of a fisherman, in my name:“Please, monk, in my name tell the mendicant Sāti that

‘satthā taṁ, āvuso sāti, āmantetī’”ti. “The master calls you, friend Sāti.”’the Teacher summons him.”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: ‘Even so, venerable sir,’ he replied, and he went to the bhikkhu Sāti, son of a fisherman, and told him:“Yes, sir,” that monk replied. He went to Sāti and said to him,

“satthā taṁ, āvuso sāti, āmantetī”ti. ‘The Master calls you, friend Sāti.’“Reverend Sāti, the Teacher summons you.”

“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: ‘Even so, friend,’ he replied, and he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, the Blessed One asked him:“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘Sāti, is it true, as it seems, that the following pernicious view has arisen in you:“Is it really true, Sāti, that you have such a harmful misconception:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths)”?’‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. ‘Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that travels and traverses (the round of rebirths).’“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

“Katamaṁ taṁ, sāti, viññāṇan”ti? ‘What is that consciousness, Sāti?’“Sāti, what is that consciousness?”

“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. ‘Venerable sir, it is what speaks and feels and experiences here and there the ripening of good and evil actions.’“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? ‘Misguided man, whom have you ever heard me teach the Dhamma to in that way?“Futile man, who on earth have you ever known me to teach in that way?

Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Misguided man, has not consciousness been stated by me in many discourses to be dependently-arisen, since without the condition (for it) consciousness has no positive being?Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. But you, misguided man, have both misrepresented us by your wrong grasp of it and worked your own undoing by storing up much demerit,But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. for this will be long for your harm and suffering.’This will be for your lasting harm and suffering.”

Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the bhikkhus thus:Then the Buddha said to the mendicants,

“Taṁ kiṁ maññatha, bhikkhave, ‘Bhikkhus, how do you conceive this:“What do you think, mendicants?

api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? has this bhikkhu Sāti, son of a fisherman, kindled (in himself) even a spark (of understanding) in this Dhamma and Discipline?’Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”

“Kiñhi siyā, bhante? ‘Why should he, venerable sir?“How could that be, sir?

No hetaṁ, bhante”ti. No, venerable sir.’No, sir.”

Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, the bhikkhu Sāti, son of a fisherman, sat silent, dismayed, with shoulders drooping and head down, glum and with nothing to say.When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: Then knowing that, the Blessed One told the bhikkhu Sāti, son of a fisherman:Knowing this, the Buddha said,

“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. ‘Misguided man, you will be described by this your own pernicious view.“Futile man, you will be known by your own harmful misconception.

Idhāhaṁ bhikkhū paṭipucchissāmī”ti. I shall question the bhikkhus on this matter.’I’ll question the mendicants about this.”

Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the bhikkhus thus:Then the Buddha said to the mendicants,

“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? ‘Bhikkhus, do you know the Dhamma taught by me as this bhikkhu Sāti, son of a fisherman, does when he both misrepresents us by his wrong grasp (of it) and works his own undoing by storing up much demerit?’“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”

“No hetaṁ, bhante. ‘No, venerable sir,“No, sir.

Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. for consciousness has been stated by the Blessed One in many discourses to be dependently-arisen, since without the condition (for it) consciousness has no positive being.’For in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”

“Sādhu sādhu, bhikkhave. ‘Good, bhikkhus, good“Good, good, mendicants!

Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. that you know the Dhamma taught by me thus:It’s good that you understand my teaching like this.

Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. for consciousness has been stated by me in many discourses to be dependently-arisen, since without the condition (for it) consciousness has no positive being.’For in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.

Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. But this misguided man, Sāti, son of a fisherman, both misrepresents us by his wrong grasp (of it) and works his own undoing by storing up much demerit:But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.

Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. for this will be long for his harm and suffering.’This will be for his lasting harm and suffering.

“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. ‘Bhikkhus, consciousness is reckoned only by the condition dependent on which it arises:Consciousness is reckoned according to the very same condition dependent upon which it arises.

Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; when consciousness arises dependent on eye and forms, it is reckoned only as eye-consciousness;Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.

sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; when consciousness arises dependent on ear and sounds, it is reckoned only as ear-consciousness;Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.

ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; when consciousness arises dependent on nose and odours, it is reckoned only as nose-consciousness;Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.

jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; when consciousness arises dependent on tongue and flavours, it is reckoned only as tongue-consciousness;Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.

kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; when consciousness arises dependent on body and tangibles, it is reckoned only as body-consciousness;Consciousness that arises dependent on the body and touches is reckoned as body consciousness.

manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. when consciousness arises dependent on mind and dhammas, it is reckoned only as mind-consciousness.Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.

Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. ‘Just as a fire is reckoned only by the condition dependent on which it burns:It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.

Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; when fire burns dependent on logs, it is reckoned only as a log fire;A fire that burns dependent on logs is reckoned as a log fire.

sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; when fire burns dependent on faggots, it is reckoned only as a faggot fire;A fire that burns dependent on twigs is reckoned as a twig fire.

tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; when fire burns dependent on grass, it is reckoned only as a grass fire;A fire that burns dependent on grass is reckoned as a grass fire.

gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; when fire burns dependent on cowdung, it is reckoned only as a cowdung fire;A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.

thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; when fire burns dependent on chaff, it is reckoned only as a chaff fire;A fire that burns dependent on husks is reckoned as a husk fire.

saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati. when fire burns dependent on rubbish, it is reckoned only as a rubbish fire—A fire that burns dependent on rubbish is reckoned as a rubbish fire.

Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. so too, bhikkhus, consciousness is reckonable only by the condition dependent on which it arises.In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …

Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; When consciousness arises dependent on eye and forms it is reckoned only as eye-consciousness;

sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, when consciousness arises dependent on ear and sounds it is reckoned only as ear-consciousness;

ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, when consciousness arises dependent on nose and odours it is reckoned only as nose-consciousness;

jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. when consciousness arises dependent on tongue and flavours it is reckoned only as tongue-consciousness.

Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. When consciousness arises dependent on body and tangibles it is reckoned only as body-consciousness.

Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. When consciousness arises dependent on mind and dhammas it is reckoned only as mind-consciousness.

Bhūtamidanti, bhikkhave, passathā”ti? ‘“This (entity) is”: bhikkhus, is this how you see it?’Mendicants, do you see that this has come to be?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhārasambhavanti, bhikkhave, passathā”ti? ‘“Its coming to positive being is due to its nutriment”: bhikkhus, is this how you see it?’“Do you see that it came to be with that as fuel?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? ‘“Whatever (the entity that) is, with the cessation of its nutriment it has the nature of cessation”: bhikkhus, is this how you see it?’“Do you see that when that fuel ceases, what has come to be is liable to cease?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? ‘“This (entity) is, is it not?”: bhikkhus, does uncertainty arise in one who doubts in that way?’“Does doubt arise when you’re uncertain whether or not this has come to be?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? ‘“Is its coming to positive being due to its nutriment, or is it not?”: bhikkhus, does uncertainty arise in one who doubts in that way?’“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? ‘“Whatever (the entity that) is, with the cessation of its nutriment has it the nature to change, or has it not?”: bhikkhus, does uncertainty arise in one who doubts in that way?’“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? ‘“This (entity) is”: bhikkhus, is uncertainty abandoned in one who sees it thus as it actually is with right understanding?’“Is doubt given up in someone who truly sees with right understanding that this has come to be?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? ‘“Its coming to positive being is due to its nutriment”: bhikkhus, is uncertainty abandoned in one who sees it thus as it actually is with right understanding?’“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? ‘“Whatever (the entity that) is, with the cessation of its nutriment it has the nature of cessation”: bhikkhus, is uncertainty abandoned in one who sees it thus as it actually is with right understanding?’“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? ‘“This (entity) is”: bhikkhus, are you such that you are free from uncertainty here?’“Are you free of doubt as to whether this has come to be?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? ‘“Its coming to positive being is due to its nutriment”: bhikkhus, are you such that you are free from uncertainty here?’“Are you free of doubt as to whether this has come to be with that as fuel?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? ‘“Whatever (the entity that) is, with the cessation of its nutriment it has the nature of cessation”: bhikkhus, are you such that you are free from uncertainty here?’“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? ‘“This (entity) is”: bhikkhus, is it well viewed thus as it actually is with right understanding?’“Have you truly seen clearly with right understanding that this has come to be?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? ‘“Its coming to positive being is due to its nutriment”: bhikkhus, is it well viewed thus as it actually is with right understanding?’“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? ‘“Whatever (the entity that) is, with the cessation of its nutriment it has the nature of cessation”: bhikkhus, is it well viewed thus as it actually is with right understanding?’“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? ‘Bhikkhus, purified and bright as this view is, were you to adhere to it, cherish it, treasure it, and call it your own, would you then understand the Dhamma that has been taught as similar to a raft[^2], being for the purpose of crossing over, not for the purpose of grasping?’“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? ‘Bhikkhus, purified and bright as this view is, were you not to adhere to it, cherish it, treasure it, and call it your own, would you then understand the Dhamma that has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?’“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. ‘Bhikkhus, there are these four kinds of nutriment for the maintenance of creatures that already are (entities) and for the assistance of those seeking to renew positive being.“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.

Katame cattāro? What are the four?What four?

Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. They are physical food as nutriment whether gross or subtle, contact as the second, volition about (the state of) mind as the third, and consciousness as the fourth.Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘Now these four kinds of nutriment have what as their source, have what as their origin, what brings them birth, what provides them with being?What is the source, origin, birthplace, and inception of these four fuels?

Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. These four kinds of nutriment have craving as their source, have craving as their origin, craving brings them birth, craving provides them with being.Craving.

Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘And this craving has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of craving?

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Craving has feeling as its source, has feeling as its origin, feeling brings it birth, feeling provides it with being.Feeling.

Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘And this feeling has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of feeling?

Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Feeling has contact as its source, has contact as its origin, contact brings it birth, contact provides it with being.Contact.

Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? ‘And this contact has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of contact?

Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Contact has the sixfold base as its source, has the sixfold base as its origin, the sixfold base brings it birth, the sixfold base provides it with being.The six sense fields.

Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘And this sixfold base has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of the six sense fields?

Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. The sixfold base has name-and-form as its source, has name-and-form as its origin, name-and-form brings it birth, name-and-form provides it with being.Name and form.

Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘And this name-and-form has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of name and form?

Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Name-and-form has consciousness as its source, has consciousness as its origin, consciousness brings it birth, consciousness provides it with being.Consciousness.

Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘And this consciousness has what as its source, has what as its origin, what brings it birth, what provides it with being?And what is the source of consciousness?

Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. Consciousness has formations as its source, has formations as its origin, formations bring it birth, formations provide it with being.Choices.

Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘And these formations have what as their source, have what as their origin, what brings them birth, what provides them with being?And what is the source of choices?

Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Formations have ignorance as their source, have ignorance as their origin, ignorance brings them birth, ignorance provides them with being.Ignorance.

Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, ‘So, bhikkhus, it is with ignorance as condition that formations come to be;So, ignorance is a requirement for choices.

saṅkhārapaccayā viññāṇaṁ, with formations as condition, consciousness;Choices are a requirement for consciousness.

viññāṇapaccayā nāmarūpaṁ, with consciousness as condition, name-and-form;Consciousness is a requirement for name and form.

nāmarūpapaccayā saḷāyatanaṁ, with name-and-form as condition, the sixfold base;Name and form are requirements for the six sense fields.

saḷāyatanapaccayā phasso, with the sixfold base as condition, contact;The six sense fields are requirements for contact.

phassapaccayā vedanā, with contact as condition, feeling;Contact is a requirement for feeling.

vedanāpaccayā taṇhā, with feeling as condition, craving;Feeling is a requirement for craving.

taṇhāpaccayā upādānaṁ, with craving as condition, clinging;Craving is a requirement for grasping.

upādānapaccayā bhavo, with clinging as condition, being;Grasping is a requirement for continued existence.

bhavapaccayā jāti, with being as condition, birth;Continued existence is a requirement for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. it is with birth as condition that ageing and death come to be, and (also) sorrow and lamentation, pain, grief and despair.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how there is an origin to this whole mass of suffering.That is how this entire mass of suffering originates.

Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; ‘“With birth as condition, ageing and death”: so it was said.‘Rebirth is a requirement for old age and death.’ That’s what I said.

jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’Is that how you see this or not?”

“Jātipaccayā, bhante, jarāmaraṇaṁ; ‘With birth as condition, ageing and death, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—“That’s how we see it.”

jātipaccayā jarāmaraṇan”ti. with birth as condition, ageing and death.’

“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; ‘“With being as condition, birth”: so it was said.“‘Continued existence is a requirement for rebirth.’ …

bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Bhavapaccayā, bhante, jāti; ‘With being as condition, birth, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

bhavapaccayā jātī”ti. with being as condition, birth.’

“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; ‘“With clinging as condition, being”: so it was said.

upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Upādānapaccayā, bhante, bhavo; ‘With clinging as condition, being, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

upādānapaccayā bhavo”ti. with clinging as condition, being.’

“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti? ‘“With craving as condition, clinging”: so it was said. Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Taṇhāpaccayā, bhante, upādānaṁ; ‘With craving as condition, clinging, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

taṇhāpaccayā upādānan”ti. with craving as condition, clinging.’

“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; ‘“With feeling as condition, craving”: so it was said.

vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Vedanāpaccayā, bhante, taṇhā; ‘With feeling as condition, craving, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

vedanāpaccayā taṇhā”ti. with feeling as condition, craving.’

“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; ‘“With contact as condition, feeling”: so it was said.

phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Phassapaccayā, bhante, vedanā; ‘With contact as condition, feeling, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

phassapaccayā vedanā”ti. with contact as condition, feeling.’

“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; ‘“With the sixfold base as condition, contact”: so it was said.

saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Saḷāyatanapaccayā, bhante, phasso; ‘With the sixfold base as condition, contact, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

saḷāyatanapaccayā phasso”ti. with the sixfold base as condition, contact.’

“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; ‘“With name-and-form as condition, the sixfold base”: so it was said.

nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Nāmarūpapaccayā, bhante, saḷāyatanaṁ; ‘With name-and-form as condition, the sixfold base, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

nāmarūpapaccayā saḷāyatanan”ti. with name-and-form as condition, the sixfold base.’

“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; ‘“With consciousness as condition, name-and-form”: so it was said.

viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Viññāṇapaccayā, bhante, nāmarūpaṁ; ‘With consciousness as condition, name-and-form, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

viññāṇapaccayā nāmarūpan”ti. with consciousness as condition, name-and-form.’

“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; ‘“With formations as condition, consciousness”: so it was said.

saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Saṅkhārapaccayā, bhante, viññāṇaṁ; ‘With formations as condition, consciousness, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

saṅkhārapaccayā viññāṇan”ti. with formations as condition, consciousness.’

“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; ‘“With ignorance as condition, formations”: so it was said.‘Ignorance is a requirement for choices.’ That’s what I said.

avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’Is that how you see this or not?”

“Avijjāpaccayā, bhante, saṅkhārā; ‘With ignorance as condition, formations, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—“That’s how we see it.”

avijjāpaccayā saṅkhārā”ti. with ignorance as condition, formations.’

“Sādhu, bhikkhave. ‘Good, bhikkhus.“Good, mendicants!

Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So you say thus, and I also say thus:So both you and I say this.

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—“That is, when this is; that arises with the arising of this,” that is to say:When this exists, this comes to be; due to the arising of this, this arises. That is:

avijjāpaccayā saṅkhārā, with ignorance as condition, formations;Ignorance is a requirement for choices.

saṅkhārapaccayā viññāṇaṁ, with formations as condition, consciousness;Choices are a requirement for consciousness.

viññāṇapaccayā nāmarūpaṁ, with consciousness as condition, name-and-form;Consciousness is a requirement for name and form.

nāmarūpapaccayā saḷāyatanaṁ, with name-and-form as condition, the sixfold base;Name and form are requirements for the six sense fields.

saḷāyatanapaccayā phasso, with the sixfold base as condition, contact;The six sense fields are requirements for contact.

phassapaccayā vedanā, with contact as condition, feeling;Contact is a requirement for feeling.

vedanāpaccayā taṇhā, with feeling as condition, craving;Feeling is a requirement for craving.

taṇhāpaccayā upādānaṁ, with craving as condition, clinging;Craving is a requirement for grasping.

upādānapaccayā bhavo, with clinging as condition, being;Grasping is a requirement for continued existence.

bhavapaccayā jāti, with being as condition, birth;Continued existence is a requirement for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. it is with birth as condition that ageing and death come to be, and (also) sorrow and lamentation, pain, grief and despair.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how there is an origin to this whole mass of suffering.’That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, ‘With the remainderless fading and ceasing of ignorance, cessation of formations;When ignorance fades away and ceases with no residue left behind, choices cease.

saṅkhāranirodhā viññāṇanirodho, with the cessation of formations, cessation of consciousness;When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho, with the cessation of consciousness, cessation of name-and-form;When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho, with the cessation of name-and-form, cessation of the sixfold base;When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho, with the cessation of the sixfold base, cessation of contact;When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho, with the cessation of contact, cessation of feeling;When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho, with the cessation of feeling, cessation of craving;When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho, with the cessation of craving, cessation of clinging;When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho, with the cessation of clinging, cessation of being;When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho, with the cessation of being, cessation of birth;When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. with the cessation of birth, ageing and death cease, and (also) sorrow and lamentation, pain, grief and despair.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how there is a cessation to this whole mass of suffering.That is how this entire mass of suffering ceases.

Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of birth, cessation of ageing and death”: so it was said.‘When rebirth ceases, old age and death cease.’ That’s what I said.

jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’Is that how you see this or not?”

“Jātinirodhā, bhante, jarāmaraṇanirodho; ‘With cessation of birth, cessation of ageing and death, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—“That’s how we see it.”

jātinirodhā jarāmaraṇanirodho”ti. with cessation of birth, cessation of ageing and death.’

“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of being, cessation of birth”: so it was said.“‘When continued existence ceases, rebirth ceases.’ …

bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Bhavanirodhā, bhante, jātinirodho; ‘With cessation of being, cessation of birth, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

bhavanirodhā jātinirodho”ti. with cessation of being, cessation of birth.’

“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of clinging, cessation of being”: so it was said.

upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Upādānanirodhā, bhante, bhavanirodho; ‘With cessation of clinging, cessation of being, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

upādānanirodhā bhavanirodho”ti. with cessation of clinging, cessation of being.’

“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of craving, cessation of clinging”: so it was said.

taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Taṇhānirodhā, bhante, upādānanirodho; ‘With cessation of craving, cessation of clinging, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

taṇhānirodhā upādānanirodho”ti. with cessation of craving, cessation of clinging.’

“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of feeling, cessation of craving”: so it was said.

vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Vedanānirodhā, bhante, taṇhānirodho; ‘With cessation of feeling, cessation of craving, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

vedanānirodhā taṇhānirodho”ti. with cessation of feeling, cessation of craving.’

“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of contact, cessation of feeling”: so it was said.

phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Phassanirodhā, bhante, vedanānirodho; ‘With cessation of contact, cessation of feeling, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

phassanirodhā vedanānirodho”ti. with cessation of contact, cessation of feeling.’

“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of the sixfold base, cessation of contact”: so it was said.

saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

Saḷāyatananirodhā, bhante, phassanirodho; ‘With cessation of the sixfold base, cessation of contact, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

saḷāyatananirodhā phassanirodho”ti. with cessation of the sixfold base, cessation of contact.’

“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of name-and-form, cessation of the sixfold base”: so it was said.

nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Nāmarūpanirodhā, bhante, saḷāyatananirodho; ‘With cessation of name-and-form, cessation of the sixfold base, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

nāmarūpanirodhā saḷāyatananirodho”ti. with cessation of name-and-form, cessation of the sixfold base.’

“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of consciousness, cessation of name-and-form”: so it was said.

viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Viññāṇanirodhā, bhante, nāmarūpanirodho; ‘With cessation of consciousness, cessation of name-and-form, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

viññāṇanirodhā nāmarūpanirodho”ti. with cessation of consciousness, cessation of name-and-form.’

“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of formations, cessation of consciousness”: so it was said.

saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’

“Saṅkhāranirodhā, bhante, viññāṇanirodho; ‘With cessation of formations, cessation of consciousness, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—

saṅkhāranirodhā viññāṇanirodho”ti. with cessation of formations, cessation of consciousness.’

“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; ‘“With cessation of ignorance, cessation of formations”: so it was said.‘When ignorance ceases, choices cease.’ That’s what I said.

avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti? Now is that so, bhikkhus, or not, or how does it appear in this case?’Is that how you see this or not?”

“Avijjānirodhā, bhante, saṅkhāranirodho; ‘With cessation of ignorance, cessation of formations, venerable sir:

evaṁ no ettha hoti—so it appears to us in this case—“That’s how we see it.”

avijjānirodhā saṅkhāranirodho”ti. with cessation of ignorance, cessation of formations.’

“Sādhu, bhikkhave. ‘Good, bhikkhus.“Good, mendicants!

Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So you say thus, and I also say thus:So both you and I say this.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—“That is not, when this is not; that ceases with the cessation of this,” that is to say:When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:

avijjānirodhā saṅkhāranirodho, with cessation of ignorance, cessation of formations;When ignorance ceases, choices cease.

saṅkhāranirodhā viññāṇanirodho, with cessation of formations, cessation of consciousness;When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho, with cessation of consciousness, cessation of name-and-form;When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho, with cessation of name-and-form, cessation of the sixfold base;When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho, with cessation of the sixfold base, cessation of contact;When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho, with cessation of contact, cessation of feeling;When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho, with cessation of feeling, cessation of craving;When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho, with cessation of craving, cessation of clinging;When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho, with cessation of clinging, cessation of being;When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho, with cessation of being, cessation of birth;When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. with cessation of birth, ageing and death cease, and (also) sorrow and lamentation, pain, grief and despair.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how there is a cessation to this whole mass of suffering.’That is how this entire mass of suffering ceases.

Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: ‘Bhikkhus, knowing and seeing in this way, would you run back to the past thus:Knowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking,

‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? “Were we in past time? Were we not in past time? What were we in past time? How were we in the past time? Having been what, what were we in the past time?”’‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—‘Knowing and seeing in this way, would you run forward to the future thus—“Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking,

bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti? “Shall we be in future time? Shall we not be in future time? What shall we be in future time? How shall we be in future time? Having been what, what shall we be in future time?”’‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—‘Bhikkhus, knowing and seeing in this way, would you be doubtful about the present in yourselves now—“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking,

ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? “Am I? Am I not? What am I? How am I? Whence has this creature come? Whither will it be bound?”’‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—‘Bhikkhus, knowing and seeing in this way, would you speak thus—“Knowing and seeing in this way, would you say,

satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? “The Teacher is respected by us: we speak (as we do) out of respect for the Teacher”?’‘Our teacher is respected. We speak like this out of esteem for our teacher’?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—‘Knowing and seeing in this way, would you speak thus—“Knowing and seeing in this way, would you say,

samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti? “A monk told us, and (other) monks (did too); but we do not speak thus”?’‘Our ascetic says this. We speak like this because it is what he says’?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti? ‘Knowing and seeing in this way, would you acknowledge another[^3]?’“Knowing and seeing in this way, would you dedicate yourself to another teacher?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti? ‘Knowing and seeing in this way would you return to the ordinary monks’ and divines’ duties, and to the good omens open to the tumult of debate,[^4] as having a core (of truth)?’“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?”

“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”

“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti. ‘Bhikkhus, is it not that you speak only of what you have yourselves known, seen and experienced?’“Aren’t you speaking only of what you have known and seen and realized for yourselves?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. ‘Good, bhikkhus. So you have been guided by me with a Dhamma (with effect) visible here and now, not (after a lapse) of time, inviting inspection, onward-leading, and experienceable by the wise each of himself.“Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—This Dhamma, bhikkhus, (has effect) visible here and now, not (after a lapse) of time, it invites inspection, is onward-leading, and is experienceable by the wise each of himself—For when I said that this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,

iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti. it was with reference to this that it has been said.’this is what I was referring to.

Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. ‘Bhikkhus, precipitation of an embryo (in a womb) comes about with the concurrence of three (things).Mendicants, when three things come together an embryo is conceived.

Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Here there is concurrence of the mother and the father, but it is not the mother’s season, and no creature to be reborn is ready, in which case there is no precipitation in the womb.In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the virile spirit is not ready, the embryo is not conceived.

Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Here there is concurrence of the mother and the father, and it is the mother’s season, but no creature to be reborn is ready, in which case there is no precipitation in the womb.In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the virile spirit is not ready, the embryo is not conceived.

Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti. But owing to the fact that there is concurrence of the mother and the father, and it is the mother’s season, and a creature to be reborn is ready, there thus comes about precipitation of an embryo (in a womb) with the concurrence of three (things).But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready—an embryo is conceived.

Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. ‘The mother then carries the embryo in the womb for nine or ten months, with much anxiety as a great burden.The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.

Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. Then at the end of nine or ten months the mother gives birth with much anxiety as a great burden.When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.

Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. Then when it is born, she nourishes it with her own blood,When the infant is born she nourishes it with her own blood.

Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ. for the mother’s breast-milk is called blood in the Noble Ones’ Discipline.For mother’s milk is regarded as blood in the training of the Noble One.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya ‘Necessitated by his growth and necessitated by the maturing of his faculties,That boy grows up and his faculties mature.

yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ. the child plays with such childish games as a toy plough, ‘tipcat’, turning somersaults, a toy windmill, a toy measure, a toy car, a toy bow and arrow.He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya ‘Necessitated by his growth and necessitated by the maturing of his faculties,That boy grows up and his faculties mature further.

pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—the youth becomes furnished and invested with the five cords of sensual desire, he enjoys them, namely:He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.

cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, forms cognizable through the eye that are wished-for, desired, agreeable, and pleasing, connected with sensual desire and provocative of lust;Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyehi saddehi … sounds cognizable through the ear …Sounds known by the ear …

ghānaviññeyyehi gandhehi … odours cognizable through the nose …Smells known by the nose …

jivhāviññeyyehi rasehi … flavours cognizable through the tongue …Tastes known by the tongue …

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. tangibles cognizable through the body that are wished-for, desired, agreeable, and pleasing, connected with sensual desire and provocative of lust.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. ‘On seeing a form with the eye, he lusts after it if it is pleasing; he has ill-will towards it if it is unpleasing; he abides with mindfulness of body unestablished and with limited cognizance[^5],When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.

Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. without understanding how the deliverance of the heart and the deliverance by understanding come to be, wherein those evil unprofitable dhammas cease without remainder.And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Engaged as he is in favouring and opposing, when he feels any feeling, whether pleasant or painful or neither-painful-nor-pleasant, he relishes that feeling, affirms it and remains cleaving to it.Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.

Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. When he does that, relishing arises in him.This gives rise to relishing.

Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Now relishing any of those feelings is clinging. With his clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death have positive being, and (also) sorrow and lamentation, pain, grief and despair.Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how there is an origin to this whole mass of suffering.That is how this entire mass of suffering originates.

Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body …When they feel a touch with their body …

manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. On cognizing a dhamma with the mind, he lusts after it if it is pleasing; he has ill-will towards it if it is unpleasing; he dwells with mindfulness of body unestablished and with limited cognizance,When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.

Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. without understanding how the deliverance of the heart and the deliverance by understanding come to be, wherein those evil unprofitable dhammas cease without remainder.And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Engaged as he is in favouring and opposing, when he feels any feeling, whether pleasant or painful or neither-painful-nor-pleasant, he relishes that feeling, affirms it and remains cleaving to it.Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.

Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. When he does that, relishing arises in him.This gives rise to relishing.

Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Now relishing any of these feelings is clinging. With his clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death have positive being and (also) sorrow and lamentation, pain, grief and despair.Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how there is an origin to this whole mass of suffering.That is how this entire mass of suffering originates.

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. ‘Here, bhikkhus, a Tathāgata appears in the world, Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened, blessed.But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He declares this world with its gods, its Māras and its Divinities, this generation with its monks and divines, with its kings and men, which he has himself realized by direct knowledge.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; He teaches Dhamma good in the beginning, good in the middle and good in the end, with the right meaning and phrasing;He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.

kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. and he announces a life divine that is utterly perfect and pure.He reveals an entirely full and pure spiritual life.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder or householder’s son or one born in some clan hears that Dhamma.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. On hearing the Dhamma he acquires faith in the Tathāgata.They gain faith in the Realized One

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: Possessing that faith, he considers thus:and reflect:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘House life is crowded and dirty; life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not possible, living in a household, to lead a life divine as utterly perfect and pure as a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. Suppose I shaved off hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati. And on another occasion, abandoning perhaps a small, perhaps a large fortune, abandoning perhaps a small, perhaps a large circle of relatives, he shaves off hair and beard, puts on the yellow cloth, and goes forth from the home life into homelessness.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. ‘Being thus gone forth and possessing the bhikkhus’ training and way of life, abandoning killing living beings, he becomes one who abstains from killing living beings, with rod and weapon laid aside, gentle and kindly, he abides compassionate to all beings.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati. Abandoning taking what is not given, he becomes one who abstains from taking what is not given, taking (only) what is given, expecting (only) what is given, he abides pure in himself by not stealing.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. Abandoning what is not the life divine, he becomes one who lives the life divine, who lives apart abstaining from vulgar lechery.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.

Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Abandoning false speech, he becomes one who abstains from false speech, he speaks truth, cleaves to truth, is trustworthy, reliable and undeceiving of the world.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, and enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord.They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many, and dear to many.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Abandoning gossip, he becomes one who abstains from gossip: as one who tells in season what is true and beneficial and the Dhamma and Discipline, he becomes a speaker of timely words, worth recalling, reasoned, measured and connected with good.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti, He becomes one who abstains from injuring seeds and plants.They refrain from injuring plants and seeds.

ekabhattiko hoti rattūparato, virato vikālabhojanā. He becomes one who eats in only one part of the day, refusing (food) at night and late meals.They eat in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato hoti, He becomes one who abstains from dancing, singing, music and theatrical shows.They refrain from seeing shows of dancing, singing, and music.

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, He becomes one who abstains from wearing of garlands, smartening with scent and embellishment with unguents.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.

uccāsayanamahāsayanā paṭivirato hoti, He becomes one who abstains from high and large couches.They refrain from high and luxurious beds.

jātarūparajatapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting gold and silver.They refrain from receiving gold and currency,

āmakadhaññapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting raw corn.raw grains,

āmakamaṁsapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting raw meat.raw meat,

itthikumārikapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting women and girls.women and girls,

dāsidāsapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting bondswomen and bondsmen.male and female bondservants,

ajeḷakapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting sheep and goats.goats and sheep,

kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting poultry and pigs.chickens and pigs,

hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting elephants, cattle, horses and mares.elephants, cows, horses, and mares,

khettavatthupaṭiggahaṇā paṭivirato hoti, He becomes one who abstains from accepting fields and lands.and fields and land.

dūteyyapahiṇagamanānuyogā paṭivirato hoti, He becomes one who abstains from going on errands.They refrain from running errands and messages;

kayavikkayā paṭivirato hoti, He becomes one who abstains from buying and selling.buying and selling;

tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, He becomes one who abstains from false weights, false metal and false measures.falsifying weights, metals, or measures;

ukkoṭanavañcananikatisāciyogā paṭivirato hoti, He becomes one who abstains from cheating, deceiving, defrauding and trickery.bribery, fraud, cheating, and duplicity;

chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. He becomes one who abstains from wounding, murdering, binding, brigandage, plunder and violence.mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. He becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; Just as wherever a winged bird flies it flies using its own wings,They’re like a bird: wherever it flies, wings are its only burden.

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. so too he becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Possessing this store of Noble Ones’ virtue, he feels in himself pleasure that is blameless.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. He becomes one who, on seeing a form with the eye, apprehends no signs and featuresWhen they see a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. through which, if he left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body …When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. On cognizing a dhamma with the mind he apprehends no signs and featuresWhen they know an idea with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. through which, if he left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the mind faculty, undertakes the restraint of the mind faculty.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Possessing this Noble Ones’ faculty restraint, he feels in himself pleasure that is unadulterated.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. He becomes one who acts in full awareness when moving forward and moving backward, who acts in full awareness when looking towards and looking away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, bowl and robes, who acts in full awareness when eating, drinking, chewing and tasting, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent.They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, He, possessing this store of the Noble Ones’ virtue, and possessing this Noble Ones’ contentment, and possessing this Noble Ones’ faculty restraint, and possessing this Noble Ones’ mindfulness and full awareness,When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,

vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. resorts to a secluded resting-place—to the forest, a tree-root, a rock, a ravine, a mountain cave, a charnel ground, a woodland solitude, an open space, a heap of straw.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. On return from his alms-round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Abandoning covetousness for the world, he abides with a mind free from covetousness, he purifies mind from covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Abandoning ill-will and hatred, he abides without a mind of ill-will, compassionate for the welfare of all living beings, he purifies mind from ill-will and hatred.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; Abandoning lethargy and drowsiness, he abides with a mind free from lethargy and drowsiness, percipient of light, mindful and fully aware, he purifies mind from lethargy and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Abandoning agitation and worry, he abides unagitated with a mind stilled in himself, he purifies mind from agitation and worry.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.

vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Abandoning uncertainty, he abides with a mind crossed beyond uncertainty, unquestioning about profitable dhammas, he purifies mind from uncertainty.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Having thus abandoned these five hindrances, imperfections of mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… Again, bhikkhus, with the stilling of initial and sustained application, he enters upon and abides in the second jhāna …Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …

tatiyaṁ jhānaṁ …pe… the third jhāna …third absorption …

catutthaṁ jhānaṁ upasampajja viharati. and the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.fourth absorption.

So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. ‘On seeing a form with the eye, he does not lust after it if it is pleasing; he has no ill-will towards it if it is not pleasing. He abides with mindfulness of body established and immeasurable cognizance[^6],When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.

Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. understanding how the deliverance of the heart and the deliverance by understanding come to be, wherein those evil unprofitable dhammas cease without remainder.And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having thus abandoned favouring and opposing, when he feels any feeling, whether pleasant or painful or neither-painful-nor-pleasant, he does not relish that feeling, or affirm it, or remain cleaving to it.Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.

Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. When he does not do that, this relishing of those feelings ceases.As a result, relishing of feelings ceases.

Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With cessation of his relishing (there is) cessation of clinging; with cessation of clinging, cessation of being; with cessation of being, cessation of birth; with cessation of birth, ageing and death cease, and (also) sorrow and lamentation, pain, grief and despair.When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how there is a cessation to this whole mass of suffering.That is how this entire mass of suffering ceases.

Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body …When they feel a touch with their body …

manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, On cognizing a dhamma with the mind, he does not lust after it if it is pleasing; he has no ill-will towards it if it is not pleasing. He abides with mindfulness of body established and immeasurable cognizance,When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. understanding how the deliverance of the heart and the deliverance by understanding come to be, wherein those evil unprofitable dhammas cease without remainder.And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having thus abandoned favouring and opposing, when he feels any feeling, whether pleasant or painful or neither-painful-nor-pleasant, he does not relish that feeling, or affirm it, or remain cleaving to it.Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.

Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. When he does not do that, this relishing of those feelings ceases.As a result, relishing of feelings ceases.

Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With cessation of his relishing (there is) cessation of clinging; with cessation of clinging, cessation of being; with cessation of being, cessation of birth; with cessation of birth, ageing and death cease, and (also) sorrow and lamentation, pain, grief and despair.When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how there is a cessation to this whole mass of suffering.That is how this entire mass of suffering ceases.

Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti. ‘Bhikkhus, remember this Freedom due to craving’s Full Exhaustion (as taught) in brief by me. But the bhikkhu Sāti, son of a fisherman, is caught up in a vast net of craving, in craving’s trammel.’Mendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
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