Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation

    मज्झिम निकाय ३८

    Majjhima Nikāya 38

    The Middle-Length Suttas Collection 38

    महातण्हासङ्खयसुत्त

    Mahātaṇhāsaṅkhayasutta

    The Longer Discourse on the Ending of Craving

    एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।

    Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

    So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

    तेन खो पन समयेन सातिस्स नाम भिक्खुनो केवट्टपुत्तस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: “तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति अनञ्ञन्”ति।

    Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.

    Now at that time a bhikkhu called Sāti, the fisherman’s son, had the following harmful misconception: “As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”

    अस्सोसुं खो सम्बहुला भिक्खू: “सातिस्स किर नाम भिक्खुनो केवट्टपुत्तस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽ”ति। अथ खो ते भिक्खू येन साति भिक्खु केवट्टपुत्तो तेनुपसङ्कमिंसु; उपसङ्कमित्वा सातिं भिक्खुं केवट्टपुत्तं एतदवोचुं: “सच्चं किर ते, आवुसो साति, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽ”ति?

    Assosuṁ kho sambahulā bhikkhū: “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?

    Several bhikkhus heard about this. They went up to Sāti and said to him, “Is it really true, Friend Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?”

    “एवं ब्या खो अहं, आवुसो, भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्”ति।

    “Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.

    “Absolutely, friends. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”

    अथ खो ते भिक्खू सातिं भिक्खुं केवट्टपुत्तं एतस्मा पापका दिट्ठिगता विवेचेतुकामा समनुयुञ्जन्ति समनुगाहन्ति समनुभासन्ति: “मा एवं, आवुसो साति, अवच, मा भगवन्तं अब्भाचिक्खि, न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अनेकपरियायेनावुसो साति, पटिच्चसमुप्पन्नं विञ्ञाणं वुत्तं भगवता, अञ्ञत्र पच्चया नत्थि विञ्ञाणस्स सम्भवो”ति।

    Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: “mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

    Then, wishing to dissuade Sāti from his view, the bhikkhus pursued, pressed, and grilled him, “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. In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.”

    एवम्पि खो साति भिक्खु केवट्टपुत्तो तेहि भिक्खूहि समनुयुञ्जियमानो समनुगाहियमानो समनुभासियमानो तदेव पापकं दिट्ठिगतं थामसा परामासा अभिनिविस्स वोहरति: “एवं ब्या खो अहं, आवुसो, भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति अनञ्ञन्”ति।

    Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.

    But even though the bhikkhus pressed him in this way, Sāti obstinately stuck to his misconception and insisted on stating it.

    यतो खो ते भिक्खू नासक्खिंसु सातिं भिक्खुं केवट्टपुत्तं एतस्मा पापका दिट्ठिगता विवेचेतुं, अथ खो ते भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “सातिस्स नाम, भन्ते, भिक्खुनो केवट्टपुत्तस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽति। अस्सुम्ह खो मयं, भन्ते, सातिस्स किर नाम भिक्खुनो केवट्टपुत्तस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽति। अथ खो मयं, भन्ते, येन साति भिक्खु केवट्टपुत्तो तेनुपसङ्कमिम्ह; उपसङ्कमित्वा सातिं भिक्खुं केवट्टपुत्तं एतदवोचुम्ह: ‘सच्चं किर ते, आवुसो साति, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: “तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्”ऽति? एवं वुत्ते, भन्ते, साति भिक्खु केवट्टपुत्तो अम्हे एतदवोच: ‘एवं ब्या खो अहं, आवुसो, भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽति। अथ खो मयं, भन्ते, सातिं भिक्खुं केवट्टपुत्तं एतस्मा पापका दिट्ठिगता विवेचेतुकामा समनुयुञ्जिम्ह समनुगाहिम्ह समनुभासिम्ह: ‘मा एवं, आवुसो साति, अवच, मा भगवन्तं अब्भाचिक्खि, न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अनेकपरियायेनावुसो साति, पटिच्चसमुप्पन्नं विञ्ञाणं वुत्तं भगवता, अञ्ञत्र पच्चया नत्थि विञ्ञाणस्स सम्भवोऽति। एवम्पि खो, भन्ते, साति भिक्खु केवट्टपुत्तो अम्हेहि समनुयुञ्जियमानो समनुगाहियमानो समनुभासियमानो तदेव पापकं दिट्ठिगतं थामसा परामसा अभिनिविस्स वोहरति: ‘एवं ब्या खो अहं, आवुसो, भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽति। यतो खो मयं, भन्ते, नासक्खिम्ह सातिं भिक्खुं केवट्टपुत्तं एतस्मा पापका दिट्ठिगता विवेचेतुं, अथ मयं एतमत्थं भगवतो आरोचेमा”ति।

    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: “sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: ‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

    When they weren’t able to dissuade Sāti from his view, the bhikkhus went to the Buddha, bowed, sat down to one side, and told him what had happened.

    अथ खो भगवा अञ्ञतरं भिक्खुं आमन्तेसि: “एहि त्वं भिक्खु, मम वचनेन सातिं भिक्खुं केवट्टपुत्तं आमन्तेहि: ‘सत्था तं, आवुसो साति, आमन्तेतीऽ”ति।

    Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: ‘satthā taṁ, āvuso sāti, āmantetī’”ti.

    So the Buddha addressed a certain monk, “Please, monk, in my name tell the bhikkhu Sāti that the teacher summons him.”

    “एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा येन साति भिक्खु केवट्टपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा सातिं भिक्खुं केवट्टपुत्तं एतदवोच: “सत्था तं, आवुसो साति, आमन्तेती”ति।

    “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “satthā taṁ, āvuso sāti, āmantetī”ti.

    “Yes, sir,” that monk replied. He went to Sāti and said to him, “Friend Sāti, the teacher summons you.”

    “एवमावुसो”ति खो साति भिक्खु केवट्टपुत्तो तस्स भिक्खुनो पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो सातिं भिक्खुं केवट्टपुत्तं भगवा एतदवोच: “सच्चं किर ते, साति, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्ऽ”ति?

    “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: “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?

    “Yes, friend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Is it really true, Sāti, that you have such a harmful misconception: ‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?”

    “एवं ब्या खो अहं, भन्ते, भगवता धम्मं देसितं आजानामि यथा तदेविदं विञ्ञाणं सन्धावति संसरति, अनञ्ञन्”ति।

    “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.

    “Absolutely, sir. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”

    “कतमं तं, साति, विञ्ञाणन्”ति?

    “Katamaṁ taṁ, sāti, viññāṇan”ti?

    “Sāti, what is that consciousness?”

    “य्वायं, भन्ते, वदो वेदेय्यो तत्र तत्र कल्याणपापकानं कम्मानं विपाकं पटिसंवेदेती”ति।

    “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.

    “Sir, he is the speaker, the knower who experiences the results of good and bad deeds in all the different realms.”

    “कस्स नु खो नाम त्वं, मोघपुरिस, मया एवं धम्मं देसितं आजानासि? ननु मया, मोघपुरिस, अनेकपरियायेन पटिच्चसमुप्पन्नं विञ्ञाणं वुत्तं, अञ्ञत्र पच्चया नत्थि विञ्ञाणस्स सम्भवोति? अथ च पन त्वं, मोघपुरिस, अत्तना दुग्गहितेन अम्हे चेव अब्भाचिक्खसि, अत्तानञ्च खणसि, बहुञ्च अपुञ्ञं पसवसि। तञ्हि ते, मोघपुरिस, भविस्सति दीघरत्तं अहिताय दुक्खाया”ति।

    “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.

    “Silly man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma. This will be for your lasting harm and suffering.”

    अथ खो भगवा भिक्खू आमन्तेसि: “तं किं मञ्ञथ, भिक्खवे, अपि नायं साति भिक्खु केवट्टपुत्तो उस्मीकतोपि इमस्मिं धम्मविनये”ति?

    Atha kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?

    Then the Buddha said to the bhikkhus, “What do you think, bhikkhus? Has this bhikkhu Sāti kindled even a spark of wisdom in this teaching and training?”

    “किञ्हि सिया, भन्ते? नो हेतं, भन्ते”ति। एवं वुत्ते, साति भिक्खु केवट्टपुत्तो तुण्हीभूतो मङ्कुभूतो पत्तक्खन्धो अधोमुखो पज्झायन्तो अप्पटिभानो निसीदि।

    “Kiñhi siyā, bhante? No hetaṁ, bhante”ti. Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

    “How could that be, sir? No, sir.” When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

    अथ खो भगवा सातिं भिक्खुं केवट्टपुत्तं तुण्हीभूतं मङ्कुभूतं पत्तक्खन्धं अधोमुखं पज्झायन्तं अप्पटिभानं विदित्वा सातिं भिक्खुं केवट्टपुत्तं एतदवोच: “पञ्ञायिस्ससि खो त्वं, मोघपुरिस, एतेन सकेन पापकेन दिट्ठिगतेन। इधाहं भिक्खू पटिपुच्छिस्सामी”ति।

    Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī”ti.

    Knowing this, the Buddha said, “Silly man, you will be known by your own harmful misconception. I’ll question the bhikkhus about this.”

    अथ खो भगवा भिक्खू आमन्तेसि: “तुम्हेपि मे, भिक्खवे, एवं धम्मं देसितं आजानाथ यथायं साति भिक्खु केवट्टपुत्तो अत्तना दुग्गहितेन अम्हे चेव अब्भाचिक्खति, अत्तानञ्च खणति, बहुञ्च अपुञ्ञं पसवती”ति?

    Atha kho bhagavā bhikkhū āmantesi: “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?

    Then the Buddha said to the bhikkhus, “Bhikkhus, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”

    “नो हेतं, भन्ते। अनेकपरियायेन हि नो, भन्ते, पटिच्चसमुप्पन्नं विञ्ञाणं वुत्तं भगवता, अञ्ञत्र पच्चया नत्थि विञ्ञाणस्स सम्भवो”ति।

    “No hetaṁ, bhante. Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

    “No, sir. For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.”

    “साधु साधु, भिक्खवे। साधु खो मे तुम्हे, भिक्खवे, एवं धम्मं देसितं आजानाथ। अनेकपरियायेन हि वो, भिक्खवे, पटिच्चसमुप्पन्नं विञ्ञाणं वुत्तं मया, अञ्ञत्र पच्चया नत्थि विञ्ञाणस्स सम्भवो”ति। अथ च पनायं साति भिक्खु केवट्टपुत्तो अत्तना दुग्गहितेन अम्हे चेव अब्भाचिक्खति, अत्तानञ्च खणति, बहुञ्च अपुञ्ञं पसवति। तञ्हि तस्स मोघपुरिसस्स भविस्सति दीघरत्तं अहिताय दुक्खाय।

    “Sādhu sādhu, bhikkhave. Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.

    “Good, good, bhikkhus! It’s good that you understand my teaching like this. For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be. But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much bad karma. This will be for his lasting harm and suffering.

    “यं यदेव, भिक्खवे, पच्चयं पटिच्च उप्पज्जति विञ्ञाणं, तेन तेनेव विञ्ञाणन्त्वेव सङ्ख्यं गच्छति। चक्खुञ्च पटिच्च रूपे च उप्पज्जति विञ्ञाणं, चक्खुविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; सोतञ्च पटिच्च सद्दे च उप्पज्जति विञ्ञाणं, सोतविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; घानञ्च पटिच्च गन्धे च उप्पज्जति विञ्ञाणं, घानविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; जिव्हञ्च पटिच्च रसे च उप्पज्जति विञ्ञाणं, जिव्हाविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; कायञ्च पटिच्च फोट्ठब्बे च उप्पज्जति विञ्ञाणं, कायविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; मनञ्च पटिच्च धम्मे च उप्पज्जति विञ्ञाणं, मनोविञ्ञाणन्त्वेव सङ्ख्यं गच्छति।

    “Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.

    Consciousness is reckoned according to the specific conditions dependent upon which it arises. Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness. Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness. Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness. Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. Consciousness that arises dependent on the body and touches is reckoned as body consciousness. Consciousness that arises dependent on the mind and thoughts is reckoned as mind consciousness.

    सेय्यथापि, भिक्खवे, यं यदेव पच्चयं पटिच्च अग्गि जलति तेन तेनेव सङ्ख्यं गच्छति। कट्ठञ्च पटिच्च अग्गि जलति, कट्ठग्गित्वेव सङ्ख्यं गच्छति; सकलिकञ्च पटिच्च अग्गि जलति, सकलिकग्गित्वेव सङ्ख्यं गच्छति; तिणञ्च पटिच्च अग्गि जलति, तिणग्गित्वेव सङ्ख्यं गच्छति; गोमयञ्च पटिच्च अग्गि जलति, गोमयग्गित्वेव सङ्ख्यं गच्छति; थुसञ्च पटिच्च अग्गि जलति, थुसग्गित्वेव सङ्ख्यं गच्छति; सङ्कारञ्च पटिच्च अग्गि जलति, सङ्कारग्गित्वेव सङ्ख्यं गच्छति।

    Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.

    It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns. A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. A fire that burns dependent on husks is reckoned as a husk fire. A fire that burns dependent on rubbish is reckoned as a rubbish fire.

    एवमेव खो, भिक्खवे, यं यदेव पच्चयं पटिच्च उप्पज्जति विञ्ञाणं, तेन तेनेव सङ्ख्यं गच्छति। चक्खुञ्च पटिच्च रूपे च उप्पज्जति विञ्ञाणं, चक्खुविञ्ञाणन्त्वेव सङ्ख्यं गच्छति; सोतञ्च पटिच्च सद्दे च उप्पज्जति विञ्ञाणं, सोतविञ्ञाणन्त्वेव सङ्ख्यं गच्छति, घानञ्च पटिच्च गन्धे च उप्पज्जति विञ्ञाणं, घानविञ्ञाणन्त्वेव सङ्ख्यं गच्छति, जिव्हञ्च पटिच्च रसे च उप्पज्जति विञ्ञाणं, जिव्हाविञ्ञाणन्त्वेव सङ्ख्यं गच्छति। कायञ्च पटिच्च फोट्ठब्बे च उप्पज्जति विञ्ञाणं, कायविञ्ञाणन्त्वेव सङ्ख्यं गच्छति। मनञ्च पटिच्च धम्मे च उप्पज्जति विञ्ञाणं, मनोविञ्ञाणन्त्वेव सङ्ख्यं गच्छति।

    Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.

    In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. …

    भूतमिदन्ति, भिक्खवे, पस्सथा”ति?

    Bhūtamidanti, bhikkhave, passathā”ti?

    Bhikkhus, do you see that this has come to be?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारसम्भवन्ति, भिक्खवे, पस्सथा”ति?

    “Tadāhārasambhavanti, bhikkhave, passathā”ti?

    “Do you see that it originated with that as fuel?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारनिरोधा यं भूतं, तं निरोधधम्मन्ति, भिक्खवे, पस्सथा”ति?

    “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?

    “Do you see that when that fuel ceases, what has come to be is liable to cease?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “भूतमिदं नोस्सूति, भिक्खवे, कङ्खतो उप्पज्जति विचिकिच्छा”ति?

    “Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

    “Does doubt arise when you’re uncertain whether or not this has come to be?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारसम्भवं नोस्सूति, भिक्खवे, कङ्खतो उप्पज्जति विचिकिच्छा”ति?

    “Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

    “Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारनिरोधा यं भूतं, तं निरोधधम्मं नोस्सूति, भिक्खवे, कङ्खतो उप्पज्जति विचिकिच्छा”ति?

    “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

    “Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “भूतमिदन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय पस्सतो या विचिकिच्छा सा पहीयती”ति?

    “Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

    “Is doubt given up in someone who truly sees with right understanding that this has come to be?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारसम्भवन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय पस्सतो या विचिकिच्छा सा पहीयती”ति?

    “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

    “Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारनिरोधा यं भूतं, तं निरोधधम्मन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय पस्सतो या विचिकिच्छा सा पहीयती”ति?

    “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

    “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?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “भूतमिदन्ति, भिक्खवे, इतिपि वो एत्थ निब्बिचिकिच्छा”ति?

    “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

    “Are you free of doubt as to whether this has come to be?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारसम्भवन्ति, भिक्खवे, इतिपि वो एत्थ निब्बिचिकिच्छा”ति?

    “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

    “Are you free of doubt as to whether this has originated with that as fuel?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारनिरोधा यं भूतं तं निरोधधम्मन्ति, भिक्खवे, इतिपि वो एत्थ निब्बिचिकिच्छा”ति?

    “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

    “Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “भूतमिदन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय सुदिट्ठन्”ति?

    “Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

    “Have you truly seen clearly with right understanding that this has come to be?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारसम्भवन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय सुदिट्ठन्”ति?

    “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

    “Have you truly seen clearly with right understanding that this has originated with that as fuel?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तदाहारनिरोधा यं भूतं तं निरोधधम्मन्ति, भिक्खवे, यथाभूतं सम्मप्पञ्ञाय सुदिट्ठन्”ति?

    “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

    “Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “इमञ्चे तुम्हे, भिक्खवे, दिट्ठिं एवं परिसुद्धं एवं परियोदातं अल्लीयेथ केलायेथ धनायेथ ममायेथ, अपि नु मे तुम्हे, भिक्खवे, कुल्लूपमं धम्मं देसितं आजानेय्याथ नित्थरणत्थाय नो गहणत्थाया”ति?

    “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?

    “Pure and bright as this view is, bhikkhus, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “इमञ्चे तुम्हे, भिक्खवे, दिट्ठिं एवं परिसुद्धं एवं परियोदातं न अल्लीयेथ न केलायेथ न धनायेथ न ममायेथ, अपि नु मे तुम्हे, भिक्खवे, कुल्लूपमं धम्मं देसितं आजानेय्याथ नित्थरणत्थाय नो गहणत्थाया”ति?

    “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?

    “Pure and bright as this view is, bhikkhus, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “चत्तारोमे, भिक्खवे, आहारा भूतानं वा सत्तानं ठितिया, सम्भवेसीनं वा अनुग्गहाय। कतमे चत्तारो? कबळीकारो आहारो ओळारिको वा सुखुमो वा, फस्सो दुतियो, मनोसञ्चेतना ततिया, विञ्ञाणं चतुत्थं।

    “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

    “Bhikkhus, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

    इमे च, भिक्खवे, चत्तारो आहारा किंनिदाना किंसमुदया किंजातिका किंपभवा? इमे चत्तारो आहारा तण्हानिदाना तण्हासमुदया तण्हाजातिका तण्हापभवा।

    Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

    What is the source, origin, birthplace, and inception of these four fuels? Craving.

    तण्हा चायं, भिक्खवे, किंनिदाना किंसमुदया किंजातिका किंपभवा? तण्हा वेदनानिदाना वेदनासमुदया वेदनाजातिका वेदनापभवा।

    Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

    And what is the source of craving? Feeling.

    वेदना चायं, भिक्खवे, किंनिदाना किंसमुदया किंजातिका किंपभवा? वेदना फस्सनिदाना फस्ससमुदया फस्सजातिका फस्सपभवा।

    Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.

    And what is the source of feeling? Contact.

    फस्सो चायं, भिक्खवे, किंनिदानो किंसमुदयो किंजातिको किंपभवो? फस्सो सळायतननिदानो सळायतनसमुदयो सळायतनजातिको सळायतनपभवो।

    Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

    And what is the source of contact? The six sense fields.

    सळायतनञ्चिदं, भिक्खवे, किंनिदानं किंसमुदयं किंजातिकं किंपभवं? सळायतनं नामरूपनिदानं नामरूपसमुदयं नामरूपजातिकं नामरूपपभवं।

    Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.

    And what is the source of the six sense fields? Name and form.

    नामरूपञ्चिदं, भिक्खवे, किंनिदानं किंसमुदयं किंजातिकं किंपभवं? नामरूपं विञ्ञाणनिदानं विञ्ञाणसमुदयं विञ्ञाणजातिकं विञ्ञाणपभवं।

    Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.

    And what is the source of name and form? Consciousness.

    विञ्ञाणञ्चिदं, भिक्खवे, किंनिदानं किंसमुदयं किंजातिकं किंपभवं? विञ्ञाणं सङ्खारनिदानं सङ्खारसमुदयं सङ्खारजातिकं सङ्खारपभवं।

    Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.

    And what is the source of consciousness? Choices.

    सङ्खारा चिमे, भिक्खवे, किंनिदाना किंसमुदया किंजातिका किंपभवा? सङ्खारा अविज्जानिदाना अविज्जासमुदया अविज्जाजातिका अविज्जापभवा।

    Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

    And what is the source of choices? Ignorance.

    इति खो, भिक्खवे, अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।

    Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

    So, ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

    जातिपच्चया जरामरणन्ति इति खो पनेतं वुत्तं; जातिपच्चया नु खो, भिक्खवे, जरामरणं, नो वा, कथं वा एत्थ होती”ति?

    Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha1 hotī”ti?

    ‘Rebirth is a condition for old age and death.’ That’s what I said. Is that how you see this or not?”

    “जातिपच्चया, भन्ते, जरामरणं; एवं नो एत्थ होति—जातिपच्चया जरामरणन्”ति।

    “Jātipaccayā, bhante, jarāmaraṇaṁ; evaṁ no ettha hoti—jātipaccayā jarāmaraṇan”ti.

    “That’s how we see it.”

    “भवपच्चया जातीति इति खो पनेतं वुत्तं; भवपच्चया नु खो, भिक्खवे, जाति, नो वा, कथं वा एत्थ होती”ति? “भवपच्चया, भन्ते, जाति; एवं नो एत्थ होति—भवपच्चया जाती”ति।

    “Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti? “Bhavapaccayā, bhante, jāti; evaṁ no ettha hoti—bhavapaccayā jātī”ti.

    “‘Continued existence is a condition for rebirth.’ …

    “उपादानपच्चया भवोति इति खो पनेतं वुत्तं; उपादानपच्चया नु खो, भिक्खवे, भवो, नो वा, कथं वा एत्थ होती”ति? “उपादानपच्चया, भन्ते, भवो; एवं नो एत्थ होति—उपादानपच्चया भवो”ति।

    “Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? “Upādānapaccayā, bhante, bhavo; evaṁ no ettha hoti—upādānapaccayā bhavo”ti.

    “तण्हापच्चया उपादानन्ति इति खो पनेतं वुत्तं, तण्हापच्चया नु खो, भिक्खवे, उपादानं, नो वा, कथं वा एत्थ होती”ति? “तण्हापच्चया, भन्ते, उपादानं; एवं नो एत्थ होति—तण्हापच्चया उपादानन्”ति।

    “Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti? “Taṇhāpaccayā, bhante, upādānaṁ; evaṁ no ettha hoti—taṇhāpaccayā upādānan”ti.

    “वेदनापच्चया तण्हाति इति खो पनेतं वुत्तं; वेदनापच्चया नु खो, भिक्खवे, तण्हा, नो वा, कथं वा एत्थ होती”ति? “वेदनापच्चया, भन्ते, तण्हा; एवं नो एत्थ होति—वेदनापच्चया तण्हा”ति।

    “Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? “Vedanāpaccayā, bhante, taṇhā; evaṁ no ettha hoti—vedanāpaccayā taṇhā”ti.

    “फस्सपच्चया वेदनाति इति खो पनेतं वुत्तं; फस्सपच्चया नु खो, भिक्खवे, वेदना, नो वा, कथं वा एत्थ होती”ति? “फस्सपच्चया, भन्ते, वेदना; एवं नो एत्थ होति—फस्सपच्चया वेदना”ति।

    “Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti? “Phassapaccayā, bhante, vedanā; evaṁ no ettha hoti—phassapaccayā vedanā”ti.

    “सळायतनपच्चया फस्सोति इति खो पनेतं वुत्तं; सळायतनपच्चया नु खो, भिक्खवे, फस्सो, नो वा, कथं वा एत्थ होती”ति? “सळायतनपच्चया, भन्ते, फस्सो; एवं नो एत्थ होति—सळायतनपच्चया फस्सो”ति।

    “Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti? “Saḷāyatanapaccayā, bhante, phasso; evaṁ no ettha hoti—saḷāyatanapaccayā phasso”ti.

    “नामरूपपच्चया सळायतनन्ति इति खो पनेतं वुत्तं; नामरूपपच्चया नु खो, भिक्खवे, सळायतनं, नो वा, कथं वा एत्थ होती”ति? “नामरूपपच्चया, भन्ते, सळायतनं; एवं नो एत्थ होति—नामरूपपच्चया सळायतनन्”ति।

    “Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpapaccayā, bhante, saḷāyatanaṁ; evaṁ no ettha hoti—nāmarūpapaccayā saḷāyatanan”ti.

    “विञ्ञाणपच्चया नामरूपन्ति इति खो पनेतं वुत्तं; विञ्ञाणपच्चया नु खो, भिक्खवे, नामरूपं, नो वा, कथं वा एत्थ होती”ति? “विञ्ञाणपच्चया, भन्ते, नामरूपं; एवं नो एत्थ होति—विञ्ञाणपच्चया नामरूपन्”ति।

    “Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti? “Viññāṇapaccayā, bhante, nāmarūpaṁ; evaṁ no ettha hoti—viññāṇapaccayā nāmarūpan”ti.

    “सङ्खारपच्चया विञ्ञाणन्ति इति खो पनेतं वुत्तं; सङ्खारपच्चया नु खो, भिक्खवे, विञ्ञाणं, नो वा, कथं वा एत्थ होती”ति? “सङ्खारपच्चया, भन्ते, विञ्ञाणं; एवं नो एत्थ होति—सङ्खारपच्चया विञ्ञाणन्”ति।

    “Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhārapaccayā, bhante, viññāṇaṁ; evaṁ no ettha hoti—saṅkhārapaccayā viññāṇan”ti.

    “अविज्जापच्चया सङ्खाराति इति खो पनेतं वुत्तं; अविज्जापच्चया नु खो, भिक्खवे, सङ्खारा, नो वा, कथं वा एत्थ होती”ति?

    “Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?

    ‘Ignorance is a condition for choices.’ That’s what I said. Is that how you see this or not?”

    “अविज्जापच्चया, भन्ते, सङ्खारा; एवं नो एत्थ होति—अविज्जापच्चया सङ्खारा”ति।

    “Avijjāpaccayā, bhante, saṅkhārā; evaṁ no ettha hoti—avijjāpaccayā saṅkhārā”ti.

    “That’s how we see it.”

    “साधु, भिक्खवे। इति खो, भिक्खवे, तुम्हेपि एवं वदेथ, अहम्पि एवं वदामि—इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति, यदिदं—अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।

    “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

    “Good, bhikkhus! So both you and I say this. When this exists, that is; due to the arising of this, that arises. That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

    अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो, सङ्खारनिरोधा विञ्ञाणनिरोधो, विञ्ञाणनिरोधा नामरूपनिरोधो, नामरूपनिरोधा सळायतननिरोधो, सळायतननिरोधा फस्सनिरोधो, फस्सनिरोधा वेदनानिरोधो, वेदनानिरोधा तण्हानिरोधो, तण्हानिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।

    Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

    When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving 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. That is how this entire mass of suffering ceases.

    जातिनिरोधा जरामरणनिरोधोति इति खो पनेतं वुत्तं; जातिनिरोधा नु खो, भिक्खवे, जरामरणनिरोधो, नो वा, कथं वा एत्थ होती”ति?

    Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?

    ‘When rebirth ceases, old age and death cease.’ That’s what I said. Is that how you see this or not?”

    “जातिनिरोधा, भन्ते, जरामरणनिरोधो; एवं नो एत्थ होति—जातिनिरोधा जरामरणनिरोधो”ति।

    “Jātinirodhā, bhante, jarāmaraṇanirodho; evaṁ no ettha hoti—jātinirodhā jarāmaraṇanirodho”ti.

    “That’s how we see it.”

    “भवनिरोधा जातिनिरोधोति इति खो पनेतं वुत्तं; भवनिरोधा नु खो, भिक्खवे, जातिनिरोधो, नो वा, कथं वा एत्थ होती”ति? “भवनिरोधा, भन्ते, जातिनिरोधो; एवं नो एत्थ होति—भवनिरोधा जातिनिरोधो”ति।

    “Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti? “Bhavanirodhā, bhante, jātinirodho; evaṁ no ettha hoti—bhavanirodhā jātinirodho”ti.

    ‘When continued existence ceases, rebirth ceases.’ …

    “उपादाननिरोधा भवनिरोधोति इति खो पनेतं वुत्तं; उपादाननिरोधा नु खो, भिक्खवे, भवनिरोधो, नो वा, कथं वा एत्थ होती”ति? “उपादाननिरोधा, भन्ते, भवनिरोधो; एवं नो एत्थ होति—उपादाननिरोधा भवनिरोधो”ति।

    “Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? “Upādānanirodhā, bhante, bhavanirodho; evaṁ no ettha hoti—upādānanirodhā bhavanirodho”ti.

    “तण्हानिरोधा उपादाननिरोधोति इति खो पनेतं वुत्तं; तण्हानिरोधा नु खो, भिक्खवे, उपादाननिरोधो, नो वा, कथं वा एत्थ होती”ति? “तण्हानिरोधा, भन्ते, उपादाननिरोधो; एवं नो एत्थ होति—तण्हानिरोधा उपादाननिरोधो”ति।

    “Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti? “Taṇhānirodhā, bhante, upādānanirodho; evaṁ no ettha hoti—taṇhānirodhā upādānanirodho”ti.

    “वेदनानिरोधा तण्हानिरोधोति इति खो पनेतं वुत्तं; वेदनानिरोधा नु खो, भिक्खवे, तण्हानिरोधो, नो वा, कथं वा एत्थ होती”ति? “वेदनानिरोधा, भन्ते, तण्हानिरोधो; एवं नो एत्थ होति—वेदनानिरोधा तण्हानिरोधो”ति।

    “Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti? “Vedanānirodhā, bhante, taṇhānirodho; evaṁ no ettha hoti—vedanānirodhā taṇhānirodho”ti.

    “फस्सनिरोधा वेदनानिरोधोति इति खो पनेतं वुत्तं; फस्सनिरोधा नु खो, भिक्खवे, वेदनानिरोधो, नो वा, कथं वा एत्थ होती”ति? “फस्सनिरोधा, भन्ते, वेदनानिरोधो; एवं नो एत्थ होति—फस्सनिरोधा वेदनानिरोधो”ति।

    “Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti? “Phassanirodhā, bhante, vedanānirodho; evaṁ no ettha hoti—phassanirodhā vedanānirodho”ti.

    “सळायतननिरोधा फस्सनिरोधोति इति खो पनेतं वुत्तं; सळायतननिरोधा नु खो, भिक्खवे, फस्सनिरोधो, नो वा, कथं वा एत्थ होतीति? सळायतननिरोधा, भन्ते, फस्सनिरोधो; एवं नो एत्थ होति—सळायतननिरोधा फस्सनिरोधो”ति।

    “Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṁ no ettha hoti—saḷāyatananirodhā phassanirodho”ti.

    “नामरूपनिरोधा सळायतननिरोधोति इति खो पनेतं वुत्तं; नामरूपनिरोधा नु खो, भिक्खवे, सळायतननिरोधो, नो वा, कथं वा एत्थ होती”ति? “नामरूपनिरोधा, भन्ते, सळायतननिरोधो; एवं नो एत्थ होति—नामरूपनिरोधा सळायतननिरोधो”ति। “विञ्ञाणनिरोधा नामरूपनिरोधोति इति खो पनेतं वुत्तं; विञ्ञाणनिरोधा नु खो, भिक्खवे, नामरूपनिरोधो, नो वा, कथं वा एत्थ होती”ति?

    “Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṁ no ettha hoti—nāmarūpanirodhā saḷāyatananirodho”ti. “Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?

    “विञ्ञाणनिरोधा, भन्ते, नामरूपनिरोधो; एवं नो एत्थ होति—विञ्ञाणनिरोधा नामरूपनिरोधो”ति। “सङ्खारनिरोधा विञ्ञाणनिरोधोति इति खो पनेतं वुत्तं; सङ्खारनिरोधा नु खो, भिक्खवे, विञ्ञाणनिरोधो, नो वा, कथं वा एत्थ होती”ति? “सङ्खारनिरोधा, भन्ते, विञ्ञाणनिरोधो; एवं नो एत्थ होति—सङ्खारनिरोधा विञ्ञाणनिरोधो”ति।

    “Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṁ no ettha hoti—viññāṇanirodhā nāmarūpanirodho”ti. “Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṁ no ettha hoti—saṅkhāranirodhā viññāṇanirodho”ti.

    “अविज्जानिरोधा सङ्खारनिरोधोति इति खो पनेतं वुत्तं; अविज्जानिरोधा नु खो, भिक्खवे, सङ्खारनिरोधो, नो वा, कथं वा एत्थ होती”ति?

    “Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?

    ‘When ignorance ceases, choices cease.’ That’s what I said. Is that how you see this or not?”

    “अविज्जानिरोधा, भन्ते, सङ्खारनिरोधो; एवं नो एत्थ होति—अविज्जानिरोधा सङ्खारनिरोधो”ति।

    “Avijjānirodhā, bhante, saṅkhāranirodho; evaṁ no ettha hoti—avijjānirodhā saṅkhāranirodho”ti.

    “That’s how we see it.”

    “साधु, भिक्खवे। इति खो, भिक्खवे, तुम्हेपि एवं वदेथ, अहम्पि एवं वदामि—इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झति, यदिदं—अविज्जानिरोधा सङ्खारनिरोधो, सङ्खारनिरोधा विञ्ञाणनिरोधो, विञ्ञाणनिरोधा नामरूपनिरोधो, नामरूपनिरोधा सळायतननिरोधो, सळायतननिरोधा फस्सनिरोधो, फस्सनिरोधा वेदनानिरोधो, वेदनानिरोधा तण्हानिरोधो, तण्हानिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।

    “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

    “Good, bhikkhus! So both you and I say this. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: When ignorance ceases, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving 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. That is how this entire mass of suffering ceases.

    अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता पुब्बन्तं वा पटिधावेय्याथ: ‘अहेसुम्ह नु खो मयं अतीतमद्धानं, ननु खो अहेसुम्ह अतीतमद्धानं, किं नु खो अहेसुम्ह अतीतमद्धानं, कथं नु खो अहेसुम्ह अतीतमद्धानं, किं हुत्वा किं अहेसुम्ह नु खो मयं अतीतमद्धानन्ऽ”ति?

    Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: ‘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?

    Knowing and seeing in this way, bhikkhus, would you turn back to the past, thinking, ‘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?’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता अपरन्तं वा पटिधावेय्याथ—भविस्साम नु खो मयं अनागतमद्धानं, ननु खो भविस्साम अनागतमद्धानं, किं नु खो भविस्साम अनागतमद्धानं, कथं नु खो भविस्साम अनागतमद्धानं, किं हुत्वा किं भविस्साम नु खो मयं अनागतमद्धानन्”ति?

    “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—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?

    “Knowing and seeing in this way, bhikkhus, would you turn forward to the future, thinking, ‘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?’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता एतरहि वा पच्चुप्पन्नमद्धानं अज्झत्तं कथङ्कथी अस्सथ—अहं नु खोस्मि, नो नु खोस्मि, किं नु खोस्मि, कथं नु खोस्मि, अयं नु खो सत्तो कुतो आगतो, सो कुहिं गामी भविस्सती”ति?

    “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?

    “Knowing and seeing in this way, bhikkhus, would you be undecided about the present, thinking, ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता एवं वदेय्याथ—सत्था नो गरु, सत्थुगारवेन च मयं एवं वदेमा”ति?

    “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?

    “Knowing and seeing in this way, would you say, ‘Our teacher is respected. We speak like this out of respect for our teacher.’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता एवं वदेय्याथ—समणो एवमाह, समणा च नाम मयं एवं वदेमा”ति?

    “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?

    “Knowing and seeing in this way, would you say, ‘Our ascetic says this. It’s only because of him that we say this’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता अञ्ञं सत्थारं उद्दिसेय्याथा”ति?

    “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?

    “Knowing and seeing in this way, would you dedicate yourself to another teacher?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “अपि नु तुम्हे, भिक्खवे, एवं जानन्ता एवं पस्सन्ता यानि तानि पुथुसमणब्राह्मणानं वत कोतूहलमङ्गलानि तानि सारतो पच्चागच्छेय्याथा”ति?

    “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 believe that the observances and noisy, superstitious rites of the various ascetics and brahmins are the most important things?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “ननु, भिक्खवे, यदेव तुम्हाकं सामं ञातं सामं दिट्ठं सामं विदितं, तदेव तुम्हे वदेथा”ति।

    “Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.

    “Aren’t you speaking only of what you have known and seen and realized for yourselves?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “साधु, भिक्खवे, उपनीता खो मे तुम्हे, भिक्खवे, इमिना सन्दिट्ठिकेन धम्मेन अकालिकेन एहिपस्सिकेन ओपनेय्यिकेन पच्चत्तं वेदितब्बेन विञ्ञूहि। सन्दिट्ठिको अयं, भिक्खवे, धम्मो अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहि—इति यन्तं वुत्तं, इदमेतं पटिच्च वुत्तन्ति।

    “Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.

    “Good, bhikkhus! 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. 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, this is what I was referring to.

    तिण्णं खो पन, भिक्खवे, सन्निपाता गब्भस्सावक्कन्ति होति। इध मातापितरो च सन्निपतिता होन्ति, माता च न उतुनी होति, गन्धब्बो च न पच्चुपट्ठितो होति, नेव ताव गब्भस्सावक्कन्ति होति। इध मातापितरो च सन्निपतिता होन्ति, माता च उतुनी होति, गन्धब्बो च न पच्चुपट्ठितो होति, नेव ताव गब्भस्सावक्कन्ति होति। यतो च खो, भिक्खवे, मातापितरो च सन्निपतिता होन्ति, माता च उतुनी होति, गन्धब्बो च पच्चुपट्ठितो होति—एवं तिण्णं सन्निपाता गब्भस्सावक्कन्ति होति।

    Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.

    Bhikkhus, when three things come together an embryo is conceived. 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 potent, the embryo is not conceived. 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 potent, the embryo is not conceived. 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 potent—an embryo is conceived.

    तमेनं, भिक्खवे, माता नव वा दस वा मासे गब्भं कुच्छिना परिहरति महता संसयेन गरुभारं। तमेनं, भिक्खवे, माता नवन्नं वा दसन्नं वा मासानं अच्चयेन विजायति महता संसयेन गरुभारं। तमेनं जातं समानं सकेन लोहितेन पोसेति। लोहितञ्हेतं, भिक्खवे, अरियस्स विनये यदिदं मातुथञ्ञं।

    Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.

    The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. When nine or ten months have passed, the mother gives birth at great risk to her heavy burden. When the infant is born she nourishes it with her own blood. For mother’s milk is regarded as blood in the training of the Noble One.

    स खो सो, भिक्खवे, कुमारो वुद्धिमन्वाय इन्द्रियानं परिपाकमन्वाय यानि तानि कुमारकानं कीळापनकानि तेहि कीळति, सेय्यथिदं—वङ्ककं घटिकं मोक्खचिकं चिङ्गुलकं पत्ताळ्हकं रथकं धनुकं।

    Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.

    That boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.

    स खो सो, भिक्खवे, कुमारो वुद्धिमन्वाय इन्द्रियानं परिपाकमन्वाय पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति—चक्खुविञ्ञेय्येहि रूपेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि,

    Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,

    That boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

    सोतविञ्ञेय्येहि सद्देहि …

    sotaviññeyyehi saddehi …

    Sounds known by the ear …

    घानविञ्ञेय्येहि गन्धेहि …

    ghānaviññeyyehi gandhehi …

    Smells known by the nose …

    जिव्हाविञ्ञेय्येहि रसेहि …

    jivhāviññeyyehi rasehi …

    Tastes known by the tongue …

    कायविञ्ञेय्येहि फोट्ठब्बेहि इट्ठेहि कन्तेहि मनापेहि पियरूपेहि कामूपसंहितेहि रजनीयेहि।

    kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

    Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

    सो चक्खुना रूपं दिस्वा पियरूपे रूपे सारज्जति, अप्पियरूपे रूपे ब्यापज्जति, अनुपट्ठितकायसति च विहरति परित्तचेतसो। तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति यत्थस्स ते पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।

    So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

    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 restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

    सो एवं अनुरोधविरोधं समापन्नो यं किञ्चि वेदनं वेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा, सो तं वेदनं अभिनन्दति अभिवदति अज्झोसाय तिट्ठति। तस्स तं वेदनं अभिनन्दतो अभिवदतो अज्झोसाय तिट्ठतो उप्पज्जति नन्दी। या वेदनासु नन्दी तदुपादानं, तस्सुपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।

    So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

    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. This gives rise to relishing. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

    सोतेन सद्दं सुत्वा …पे…

    Sotena saddaṁ sutvā …pe…

    When they hear a sound with their ears …

    घानेन गन्धं घायित्वा …पे…

    ghānena gandhaṁ ghāyitvā …pe…

    When they smell an odor with their nose …

    जिव्हाय रसं सायित्वा …पे…

    jivhāya rasaṁ sāyitvā …pe…

    When they taste a flavor with their tongue …

    कायेन फोट्ठब्बं फुसित्वा …पे…

    kāyena phoṭṭhabbaṁ phusitvā …pe…

    When they feel a touch with their body …

    मनसा धम्मं विञ्ञाय पियरूपे धम्मे सारज्जति, अप्पियरूपे धम्मे ब्यापज्जति, अनुपट्ठितकायसति च विहरति परित्तचेतसो। तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति यत्थस्स ते पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।

    manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

    When they know a thought 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 restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

    सो एवं अनुरोधविरोधं समापन्नो यं किञ्चि वेदनं वेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा, सो तं वेदनं अभिनन्दति अभिवदति अज्झोसाय तिट्ठति। तस्स तं वेदनं अभिनन्दतो अभिवदतो अज्झोसाय तिट्ठतो उप्पज्जति नन्दी। या वेदनासु नन्दी तदुपादानं, तस्सुपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।

    So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

    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. This gives rise to relishing. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

    इध, भिक्खवे, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं; केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति।

    Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

    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 who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals an entirely full and pure spiritual life.

    तं धम्मं सुणाति गहपति वा गहपतिपुत्तो वा अञ्ञतरस्मिं वा कुले पच्चाजातो। सो तं धम्मं सुत्वा तथागते सद्धं पटिलभति। सो तेन सद्धापटिलाभेन समन्नागतो इति पटिसञ्चिक्खति: ‘सम्बाधो घरावासो रजापथो, अब्भोकासो पब्बज्जा। नयिदं सुकरं अगारं अज्झावसता एकन्तपरिपुण्णं एकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं। यन्नूनाहं केसमस्सुं ओहारेत्वा, कासायानि वत्थानि अच्छादेत्वा, अगारस्मा अनगारियं पब्बजेय्यन्ऽ”ति। सो अपरेन समयेन अप्पं वा भोगक्खन्धं पहाय, महन्तं वा भोगक्खन्धं पहाय, अप्पं वा ञातिपरिवट्टं पहाय, महन्तं वा ञातिपरिवट्टं पहाय, केसमस्सुं ओहारेत्वा, कासायानि वत्थानि अच्छादेत्वा, अगारस्मा अनगारियं पब्बजति।

    Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. 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.

    A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect, ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to 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.

    सो एवं पब्बजितो समानो भिक्खूनं सिक्खासाजीवसमापन्नो पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, निहितदण्डो निहितसत्थो लज्जी दयापन्नो सब्बपाणभूतहितानुकम्पी विहरति।

    So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

    Once they’ve gone forth, they take up the training and livelihood of the bhikkhus. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

    अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति, दिन्नादायी दिन्नपाटिकङ्खी अथेनेन सुचिभूतेन अत्तना विहरति।

    Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

    They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

    अब्रह्मचरियं पहाय ब्रह्मचारी होति, आराचारी विरतो मेथुना गामधम्मा।

    Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

    They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.

    मुसावादं पहाय मुसावादा पटिविरतो होति, सच्चवादी सच्चसन्धो थेतो पच्चयिको अविसंवादको लोकस्स।

    Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

    They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

    पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो होति—इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा न इमेसं अक्खाता अमूसं भेदाय। इति भिन्नानं वा सन्धाता, सहितानं वा अनुप्पदाता समग्गारामो समग्गरतो समग्गनन्दी, समग्गकरणिं वाचं भासिता होति।

    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.

    They give up divisive speech. 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, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

    फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो होति—या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा तथारूपिं वाचं भासिता होति।

    Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

    They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

    सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो होति, कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, निधानवतिं वाचं भासिता कालेन, सापदेसं परियन्तवतिं अत्थसंहितं।

    Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

    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.

    सो बीजगामभूतगामसमारम्भा पटिविरतो होति, एकभत्तिको होति रत्तूपरतो, विरतो विकालभोजना। नच्चगीतवादितविसूकदस्सना पटिविरतो होति, मालागन्धविलेपनधारणमण्डनविभूसनट्ठाना पटिविरतो होति, उच्चासयनमहासयना पटिविरतो होति, जातरूपरजतपटिग्गहणा पटिविरतो होति, आमकधञ्ञपटिग्गहणा पटिविरतो होति, आमकमंसपटिग्गहणा पटिविरतो होति, इत्थिकुमारिकपटिग्गहणा पटिविरतो होति, दासिदासपटिग्गहणा पटिविरतो होति, अजेळकपटिग्गहणा पटिविरतो होति, कुक्कुटसूकरपटिग्गहणा पटिविरतो होति, हत्थिगवास्सवळवपटिग्गहणा पटिविरतो होति, खेत्तवत्थुपटिग्गहणा पटिविरतो होति, दूतेय्यपहिणगमनानुयोगा पटिविरतो होति, कयविक्कया पटिविरतो होति, तुलाकूटकंसकूटमानकूटा पटिविरतो होति, उक्कोटनवञ्चननिकतिसाचियोगा पटिविरतो होति, छेदनवधबन्धनविपरामोसआलोपसहसाकारा पटिविरतो होति।

    So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

    They avoid injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid seeing shows of dancing, singing, and music . They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

    सो सन्तुट्ठो होति कायपरिहारिकेन चीवरेन कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति समादायेव पक्कमति। सेय्यथापि नाम पक्खी सकुणो येन येनेव डेति सपत्तभारोव डेति; एवमेव भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन, कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति समादायेव पक्कमति। सो इमिना अरियेन सीलक्खन्धेन समन्नागतो अज्झत्तं अनवज्जसुखं पटिसंवेदेति।

    So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

    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. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a bhikkhu 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. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

    सो चक्खुना रूपं दिस्वा न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं चक्खुन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं तस्स संवराय पटिपज्जति, रक्खति चक्खुन्द्रियं, चक्खुन्द्रिये संवरं आपज्जति।

    So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

    When they see a sight with their eyes, they don’t get caught up in the features and details. 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.

    सोतेन सद्दं सुत्वा …पे…

    Sotena saddaṁ sutvā …pe…

    When they hear a sound with their ears …

    घानेन गन्धं घायित्वा …पे…

    ghānena gandhaṁ ghāyitvā …pe…

    When they smell an odor with their nose …

    जिव्हाय रसं सायित्वा …पे…

    jivhāya rasaṁ sāyitvā …pe…

    When they taste a flavor with their tongue …

    कायेन फोट्ठब्बं फुसित्वा …पे…

    kāyena phoṭṭhabbaṁ phusitvā …pe…

    When they feel a touch with their body …

    मनसा धम्मं विञ्ञाय न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं मनिन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं तस्स संवराय पटिपज्जति, रक्खति मनिन्द्रियं मनिन्द्रिये संवरं आपज्जति। सो इमिना अरियेन इन्द्रियसंवरेन समन्नागतो अज्झत्तं अब्यासेकसुखं पटिसंवेदेति।

    manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

    When they know a thought with their mind, they don’t get caught up in the features and details. 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. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

    सो अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति।

    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.

    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.

    सो इमिना च अरियेन सीलक्खन्धेन समन्नागतो, इमाय च अरियाय सन्तुट्ठिया समन्नागतो, इमिना च अरियेन इन्द्रियसंवरेन समन्नागतो, इमिना च अरियेन सतिसम्पजञ्ञेन समन्नागतो, विवित्तं सेनासनं भजति—अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं।

    So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

    When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, 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.

    सो पच्छाभत्तं पिण्डपातपटिक्कन्तो निसीदति पल्लङ्कं आभुजित्वा, उजुं कायं पणिधाय, परिमुखं सतिं उपट्ठपेत्वा। सो अभिज्झं लोके पहाय विगताभिज्झेन चेतसा विहरति, अभिज्झाय चित्तं परिसोधेति; ब्यापादपदोसं पहाय अब्यापन्नचित्तो विहरति, सब्बपाणभूतहितानुकम्पी, ब्यापादपदोसा चित्तं परिसोधेति; थिनमिद्धं पहाय विगतथिनमिद्धो विहरति आलोकसञ्ञी, सतो सम्पजानो, थिनमिद्धा चित्तं परिसोधेति; उद्धच्चकुक्कुच्चं पहाय अनुद्धतो विहरति अज्झत्तं वूपसन्तचित्तो, उद्धच्चकुक्कुच्चा चित्तं परिसोधेति; विचिकिच्छं पहाय तिण्णविचिकिच्छो विहरति अकथङ्कथी कुसलेसु धम्मेसु, विचिकिच्छाय चित्तं परिसोधेति।

    So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

    After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. 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. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

    सो इमे पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं …पे… ततियं झानं …पे… चतुत्थं झानं उपसम्पज्ज विहरति।

    So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.

    They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna … third jhāna … fourth jhāna.

    सो चक्खुना रूपं दिस्वा पियरूपे रूपे न सारज्जति, अप्पियरूपे रूपे न ब्यापज्जति, उपट्ठितकायसति च विहरति अप्पमाणचेतसो। तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति यत्थस्स ते पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।

    So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

    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. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

    सो एवं अनुरोधविरोधविप्पहीनो यं किञ्चि वेदनं वेदेति, सुखं वा दुक्खं वा अदुक्खमसुखं वा, सो तं वेदनं नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स तं वेदनं अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या वेदनासु नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।

    So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

    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. As a result, relishing of feelings ceases. 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. That is how this entire mass of suffering ceases.

    सोतेन सद्दं सुत्वा …पे…

    Sotena saddaṁ sutvā …pe…

    When they hear a sound with their ears …

    घानेन गन्धं घायित्वा …पे…

    ghānena gandhaṁ ghāyitvā …pe…

    When they smell an odor with their nose …

    जिव्हाय रसं सायित्वा …पे…

    jivhāya rasaṁ sāyitvā …pe…

    When they taste a flavor with their tongue …

    कायेन फोट्ठब्बं फुसित्वा …पे…

    kāyena phoṭṭhabbaṁ phusitvā …pe…

    When they feel a touch with their body …

    मनसा धम्मं विञ्ञाय पियरूपे धम्मे न सारज्जति, अप्पियरूपे धम्मे न ब्यापज्जति, उपट्ठितकायसति च विहरति अप्पमाणचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति यत्थस्स ते पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।

    manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

    When they know a thought 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. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

    सो एवं अनुरोधविरोधविप्पहीनो यं किञ्चि वेदनं वेदेति, सुखं वा दुक्खं वा अदुक्खमसुखं वा, सो तं वेदनं नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स तं वेदनं अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या वेदनासु नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।

    So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

    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. As a result, relishing of feelings ceases. 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. That is how this entire mass of suffering ceases.

    इमं खो मे तुम्हे, भिक्खवे, सङ्खित्तेन तण्हासङ्खयविमुत्तिं धारेथ, सातिं पन भिक्खुं केवट्टपुत्तं महातण्हाजालतण्हासङ्घाटप्पटिमुक्कन्”ति।

    Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.

    Bhikkhus, you should memorize that brief statement on freedom through the ending of craving. But the bhikkhu Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”

    इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

    Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

    That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.

    महातण्हासङ्खयसुत्तं निट्ठितं अट्ठमं।

    Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.



    Next: महाअस्सपुरसुत्त • Mahāassapurasutta • The Longer Discourse at Assapura



    The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]




    Footnotes:
    1. kathaṁ vā ettha → kathaṁ vo ettha (bj); kathaṁ vā vo ettha (?)

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