Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati.  When this happens, sometimes a mother can find her child, and a child can find their mother. 

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. 
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. 
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. 

Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti.  When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. 
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. 
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. 

‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti.  Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ 
‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. 
Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ 
‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. 
Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ 
‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. 
Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ 

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.  It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. 

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ;  When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” 

Indriyasaṁvare, bhikkhave, sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. 
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; 
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
Evamevaṁ kho, bhikkhave, indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ …pe… 
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … 

Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro;  When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. 
indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ; 
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. 
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; 
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
Evamevaṁ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti …pe… 
In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … 

Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ.  When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. 
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro. 
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. 
Indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ. 
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. 
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi. 
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. 
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ. 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo. 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
Evamevaṁ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṁ hoti hirottappaṁ; 
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. 
hirottappe sati hirottappasampannassa upanisasampanno hoti …pe… 
When there is conscience and prudence … 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. 
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; 
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. 
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; 
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. 
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; 
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. 
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; 
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe…  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ;  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. 
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; 
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. 
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; 
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. 
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; 
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. 
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; 
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. 
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati;  ‘When this exists, that is; due to the arising of this, that arises. 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. 
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, 
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. 
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, 
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. 
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ, 
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. 
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, 
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ, 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. 
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, 
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. 
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. 
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, 
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. 
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, 
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. 
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ, 
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. 
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, 
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ, 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. 
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, 
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. 
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,  When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. 
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, 
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. 
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, 
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. 
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ, 
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. 
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, 
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. 
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ, 
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. 
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, 
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. 
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, 
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. 
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ. 
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. 
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe… 
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … 

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  „Что [вначале] существует, когда есть старость и смерть, что причина старости и смерти“? 
‘When what exists is there old age and death? What is a condition for old age and death?’ 
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. 
„Существует рождение — есть старость, и смерть, рождение — причина старости и смерти“. 
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ 
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? 
„Что существует, когда есть рождение, что причина рождения“? 
‘When what exists is there rebirth? What is a condition for rebirth?’ 
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti. 
„Существует становление — есть и рождение, становление — причина рождения“. 
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’ 
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? 
„Что существует, когда есть становление, что причина становления“? 
‘When what exists is there continued existence? What is a condition for continued existence?’ 
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti. 
„Существует стремление — есть и становление, стремление — причина становления“. 
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’ 
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? 
„Что существует, когда есть стремление, что причина стремления“? 
‘When what exists is there grasping? What is a condition for grasping?’ 
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti. 
„Существует жажда — есть и стремление, жажда — причина стремления“. 
‘When craving exists there’s grasping. Craving is a condition for grasping.’ 
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? 
„Что существует, когда есть жажда, что причина жажды“? 
‘When what exists is there craving? What is a condition for craving?’ 
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti. 
„Существует ощущение — есть и жажда, ощущение — причина жажды“. 
‘When feeling exists there’s craving. Feeling is a condition for craving.’ 
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? 
„Что существует, когда есть ощущение, что причина ощущения“? 
‘When what exists is there feeling? What is a condition for feeling?’ 
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. 
„Существует соприкосновение — есть и ощущение, соприкосновение — причина ощущения“. 
‘When contact exists there’s feeling. Contact is a condition for feeling.’ 
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? 
„Что существует, когда есть соприкосновение, что причина соприкосновения“? 
‘When what exists is there contact? What is a condition for contact?’ 
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. 
„Существует шесть оснований [чувственного восприятия] — есть и соприкосновение, шесть оснований [чувственного восприятия] — причина соприкосновения“. 
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’ 
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? 
„Что существует, когда есть шесть оснований [чувственного восприятия], что причина шести оснований [чувственного восприятия]“? 
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ 
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti. 
„Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“. 
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’ 
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? 
„Что существует, когда есть имя и форма, что причина имени и формы“? 
‘When what exists are there name and form? What is a condition for name and form?’ 
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. 
„Существует сознание — есть имя и форма, сознание — причина имени и формы“. 
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ 
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? 
„Что существует, когда есть сознание, что причина сознания“? 
‘When what exists is there consciousness? What is a condition for consciousness?’ 
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. 
„Существует имя и форма — есть и сознание, имя и форма — причина сознания“. 
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’ 

kismiṁ sati issāmacchariyaṁ hoti;  какова причина, в чьем присутствии бывают зависть и жадность, 
When what exists is there jealousy and stinginess? 
piyāppiye sati issāmacchariyaṁ hoti, 
в присутствии любимого и нелюбимого бывают зависть и жадность, 
When the liked and the disliked exist there is jealousy and stinginess. 
kismiṁ sati piyāppiyaṁ hoti; 
в чьем присутствии бывает любимое и нелюбимое, 
 
chande sati piyāppiyaṁ hoti; 
в присутствии желания бывает любимое и нелюбимое, 
 
kismiṁ sati chando hoti; 
в чьем присутствии бывает желание, 
 
vitakke sati chando hoti; 
в присутствии озабоченности бывает желание, 
 
kismiṁ sati vitakko hoti; 
в чьем присутствии бывает озабоченность, 
 
papañcasaññāsaṅkhāya sati vitakko hoti; 
в присутствии препятствия ослепления бывает озабоченность, 
 

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘тело существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘чувство существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘ум существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Либо памятование ‘явление существует’ устанавливается, именно ради знания и памятования, и он пребывает независимо, ничто в мире не поддерживая. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть это тело» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть это тело», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть это чувство» утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть этот ум», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. 
Или же осознанность в отношении того, что «вот есть эти умственные феномены», утверждена в нём лишь до той степени, [до которой] необходимо, [чтобы возникло] простое знание [об этом] и осознанность. И он пребывает независимым, ни к чему в мире не цепляясь. 
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. 

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—  «Когда это существует, возникает то; с возникновением этого, возникает и то». 
When this exists, that is; due to the arising of this, that arises. That is: 

‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…   
 
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… 
Вне зависимости от того, есть ли одно из этих воззрений– [всё равно] есть рождение, есть старение, есть смерть, есть печаль, стенание, боль, грусть и отчаяние, уничтожение которых я предписываю здесь и сейчас, 
When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. 

Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.  Потому что когда есть болезнь, есть потребность в лекарстве, а когда болезни нет, то и нет потребности в лекарстве». 
Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.” 

imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  «Когда есть это, то возникает то. С возникновением этого, возникает и то. 
‘When this exists, that is; due to the arising of this, that arises. 
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; 
«Когда есть это, то возникает то. С возникновением этого, возникает и то. 
“When this exists, that is; due to the arising of this, that arises. 

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 

Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.  И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 

Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  И те состояния в первой джхане были определены им одно за другим по мере того, как они происходили: направление [ума на объект], удержание [ума на объекте], восторг, удовольствие, единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 
Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
И те состояния во второй джхане были определены им одно за другим по мере того, как они происходили: уверенность в себе, восторг, удовольствие, единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 
Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
И те состояния в четвёртой джхане были определены им одно за другим по мере того, как они происходили: невозмутимость, ни-приятное-ни-болезненное чувство, умственная невзволнованность из-за безмятежности, чистота осознанности, и единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 
Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
И те состояния в сфере безграничного пространства были определены им одно за другим по мере того, как они происходили: восприятие сферы безграничного пространства, и единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 
Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
И те состояния в сфере безграничного сознания были определены им одно за другим по мере того, как они происходили: восприятие сферы безграничного сознания, и единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 
Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
И те состояния в сфере отсутствия всего были определены им одно за другим по мере того, как они происходили: восприятие сферы отсутствия всего, и единение ума; контакт, чувство, восприятие, намерение и ум; рвение, решимость, усердие, осознанность, невозмутимость и внимание. 
And he distinguished the phenomena of the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,  «Когда есть это, то возникает то. С возникновением этого, возникает и то. 
‘When this exists, that is; due to the arising of this, that arises. 

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.  Каждый раз, монахи, когда монах пребывает в созерцании тела как тела, будучи старательным, бдительным, осознанным, устраняя алчность и грусть к миру – в этом случае неослабевающая осознанность утверждается в монахе. 
Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid. 
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. 
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность». Он развивает его, и благодаря развитию он осуществляется в нём. 
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. 
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā. 
умственных феноменов как умственных феноменов, будучи старательным, бдительным, осознанным, устраняя алчность и грусть в отношении мира, то в этом случае неослабевающая осознанность утверждается в этом монахе... 
principles, at that time their mindfulness is established and lucid. 
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. 
Каждый раз, когда неослабевающая осознанность утвердилась в монахе – в этом случае в нём возникает фактор просветления «осознанность»… 
At such a time, a mendicant has activated the awakening factor of mindfulness … 

passaddhiyā sati nati na hoti.  Когда есть безмятежность, нет склонности. 
When there is tranquility there’s no inclination. 

yā tathābhūtassa sati sāssa hoti sammāsati;  его осознанность является правильной осознанностью, 
their mindfulness is right mindfulness, 
yā tathābhūtassa sati sāssa hoti sammāsati; 
 
 

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  ‘When what exists is there old age and death? What is a condition for old age and death?’ 
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. 
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ 
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? 
‘When what exists is there rebirth? What is a condition for rebirth?’ 
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti. 
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’ 
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? 
‘When what exists is there continued existence? What is a condition for continued existence?’ 
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti. 
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’ 
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? 
‘When what exists is there grasping? What is a condition for grasping?’ 
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti. 
‘When craving exists there’s grasping. Craving is a condition for grasping.’ 
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? 
‘When what exists is there craving? What is a condition for craving?’ 
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti. 
‘When feeling exists there’s craving. Feeling is a condition for craving.’ 
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? 
‘When what exists is there feeling? What is a condition for feeling?’ 
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. 
‘When contact exists there’s feeling. Contact is a condition for feeling.’ 
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? 
‘When what exists is there contact? What is a condition for contact?’ 
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. 
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’ 
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? 
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ 
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti. 
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’ 
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? 
‘When what exists are there name and form? What is a condition for name and form?’ 
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. 
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ 
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? 
‘When what exists is there consciousness? What is a condition for consciousness?’ 
‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti. 
‘When choices exist there’s consciousness. Choices are a condition for consciousness.’ 
‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? 
‘When what exists are there choices? What is a condition for choices?’ 
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. 
‘When ignorance exists there are choices. Ignorance is a condition for choices.’ 

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  ‘When what exists is there old age and death? What is a condition for old age and death?’ 
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. 
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ 
‘kimhi nu kho sati jāti hoti …pe… 
‘When what exists is there rebirth? … 
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. 
‘When ignorance exists there are choices. Ignorance is a condition for choices.’ 

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.  When this exists, that is; due to the arising of this, that arises. 

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  When this exists, that is; due to the arising of this, that arises. 

Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.  Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. 
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. 
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. 
Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; 
Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life. 
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 
Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; 
Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. 
aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 

‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.  If you have the view that the soul and the body are the same thing, there is no living of the spiritual life. 
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 
‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are identical, there is no living of the spiritual life. 
‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. 
If you have the view that the soul and the body are different things, there is no living of the spiritual life. 

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  ‘When this exists, that is; due to the arising of this, that arises. 

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  When this support exists, consciousness becomes established. 
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. 
When this support exists, consciousness becomes established. 

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  When this support exists, consciousness becomes established. 
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. 
When this support exists, consciousness becomes established. 

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.  When this support exists, consciousness becomes established. 
Natiyā sati āgatigati hoti. 
When there is an inclination, there is coming and going. 
Āgatigatiyā sati cutūpapāto hoti. 
When there is coming and going, there is passing away and reappearing. 
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. 
When this support exists, consciousness becomes established. 
Natiyā sati āgatigati hoti. 
When there is an inclination, there is coming and going. 
Āgatigatiyā sati cutūpapāto hoti. 
When there is coming and going, there is passing away and reappearing. 

‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti;  ‘When this exists, that is; when this doesn’t exist, that is not. 

kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?  ‘When what exists, what is? Due to the arising of what, what arises? 
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? 
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ 
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya 
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. 
‘When this exists, that is; due to the arising of this, that arises. 
imasmiṁ sati idaṁ hoti … → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya 
Avijjāya sati saṅkhārā honti; 
When ignorance exists choices come to be. 
saṅkhāresu sati viññāṇaṁ hoti; 
When choices exist consciousness comes to be. 
viññāṇe sati nāmarūpaṁ hoti; 
When consciousness exists name and form come to be. 
nāmarūpe sati saḷāyatanaṁ hoti; 
When name and form exist the six sense fields come to be. 
saḷāyatane sati phasso hoti; 
When the six sense fields exist contact comes to be. 
phasse sati vedanā hoti; 
When contact exists feeling comes to be. 
vedanāya sati taṇhā hoti; 
When feeling exists craving comes to be. 
taṇhāya sati upādānaṁ hoti; 
When craving exists grasping comes to be. 
upādāne sati bhavo hoti; 
When grasping exists continued existence comes to be. 
bhave sati jāti hoti; 
When continued existence exists rebirth comes to be. 

‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?  ‘When what exists, what is? Due to the arising of what, what arises? 
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? 
When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ 
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. 
‘When this exists, that is; due to the arising of this, that arises. 
Avijjāya sati saṅkhārā honti; 
When ignorance exists, choices come to be. 
saṅkhāresu sati viññāṇaṁ hoti; 
When choices exist consciousness comes to be. 
viññāṇe sati nāmarūpaṁ hoti; 
When consciousness exists name and form come to be. 
nāmarūpe sati saḷāyatanaṁ hoti; 
When name and form exist the six sense fields come to be. 
saḷāyatane sati phasso hoti; 
When the six sense fields exist contact comes to be. 
phasse sati vedanā hoti; 
When contact exists feeling comes to be. 
vedanāya sati taṇhā hoti; 
When feeling exists craving comes to be. 
taṇhāya sati upādānaṁ hoti; 
When craving exists grasping comes to be. 
upādāne sati bhavo hoti; 
When grasping exists continued existence comes to be. 
bhave sati jāti hoti; 
When continued existence exists rebirth comes to be. 

Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’ 
Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti. 
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’ 
‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti? 
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ 
bhave sati jāti hoti, bhave asati jāti na hotī’ti. 
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’ 
kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? 
When what exists do choices come to be? When what does not exist do choices not come to be?’ 
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti. 
When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’ 

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  ‘When this exists, that is; due to the arising of this, that arises. 

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  ‘When this exists, that is; due to the arising of this, that arises. 

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?  ‘When what exists is there old age and death? What is a condition for old age and death?’ 
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. 
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ 
‘kimhi nu kho sati jāti hoti …pe… 
‘When what exists is there rebirth? … 
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. 
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ 
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? 
‘When what exists is there consciousness? What is a condition for consciousness?’ 
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. 
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’ 

Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ 
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. 
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ 
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti? 
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ 
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. 
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ 

Nandiyā sati sārāgo hoti;  When there’s relishing there’s lust. 
sārāge sati saṁyogo hoti. 
When there’s lust there is yoking. 
Nandiyā sati sārāgo hoti; 
When there’s relishing there’s lust. 
sārāge sati saṁyogo hoti. 
When there’s lust there is yoking. 

Passaddhiyā sati nati na hoti.  When there’s tranquility there’s no inclination. 

“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?  “Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” 
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe… 
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … 
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. 
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. 

“Hatthesu, bhikkhave, sati ādānanikkhepanaṁ hoti;  “Mendicants, when there are hands, there’s picking up and putting down. 
pādesu sati abhikkamapaṭikkamo hoti; 
When there are feet, there’s coming and going. 
pabbesu sati samiñjanapasāraṇaṁ hoti; 
When there are joints, there’s contracting and extending. 
kucchismiṁ sati jighacchā pipāsā hoti. 
When there’s a belly, there’s hunger and thirst. 

imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?  When what exists do these views come to be? When what doesn’t exist do these views not come to be?” 
imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti? 
When what exists do these views come to be? When what doesn’t exist do these views not come to be?” 
imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti? 
When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” 
imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti. 
These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.” 

upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.  their mindfulness is established and lucid. 
Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. 
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. 
upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. 
their mindfulness is established and lucid. 
Yasmiṁ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— 
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. … 

Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā.   
dhammesu dhammānupassī viharati—upaṭṭhitāssa tasmiṁ samaye bhikkhuno sati hoti asammuṭṭhā. 
 
Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā— 
 

iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;  ‘When this exists, that is; due to the arising of this, that arises.