Evaṁ me sutaṁ—
evaṁ me → evamme (bjt, th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now on that occasion this evil viewpoint [diṭṭhigata] had arisen in the monk Sāti the Fisherman’s Son: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
tathāhaṁ → tathā haṁ (pts) | tadevidaṁ → tad-ev idaṁ (pts) | anaññanti → anaññan-ti (pts)“As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on (from birth to birth), not another.”

Assosuṁ kho sambahulā bhikkhū:A large number of monks heard, “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
kira → (sya-all) | nāma → sātissa nāma (bj: syā, machasaṁ)“They say that this evil viewpoint has arisen in the monk Sāti the Fisherman’s Son: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti.
tathāhaṁ → tathā haṁ (pts) | tadevidaṁ → tad-ev idaṁ (pts) | anaññanti → anaññan-ti (pts)‘As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on (from birth to birth), not another.’” Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ:
tenupasaṅkamiṁsu → ten upasaṅkamiṁsu (pts)So they went to the monk Sāti the Fisherman’s Son and on arrival said to him, “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it true, friend Sāti, that this evil viewpoint has arisen in you— ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?‘As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
tadevidaṁ → tad-ev idaṁ (pts) | anaññanti → anaññan-ti (pts)“Exactly so, friends. I understand the Dhamma taught by the Blessed One such that it is just this consciousness that runs and wanders on, not another.”

Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
samanugāhanti → samanuggāhanti (th)Then those monks, desiring to pry the monk Sāti the Fisherman’s Son away from that evil viewpoint, quizzed him back & forth and rebuked him, saying, “mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
abbhācikkhi → abbhācikkha (sya-all) | āvuso → evamāvuso (bj: syā) | abbhācikkhi → abbhāvikkha (bj: syā) | na hi → nahi (bjt)“Don’t say that, friend Sāti. Don’t slander the Blessed One, for it is not good to slander the Blessed One. The Blessed One would not say anything like that. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
anekapariyāyenāvuso → anekapariyāyena hāvuso (bj); anekapariyāyena āvuso (sya-all) | hāvuso → anekapariyāyenāvuso (bj: machasaṁ); anekapariyāyena āvuso (bj: syā) | anekapariyāyenāvuso → anekapariyāyena h āvuso (pts) | natthi → na-tthi (pts) | sambhavoti → sambhavo ti (pts)In many ways, friend, the Blessed One has said of dependently co-arisen consciousness, ‘Apart from a requisite condition, there is no coming-into-play of consciousness.’”

Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
parāmāsā → parāmassa (bj, sya-all, pts) | samanugāhiyamāno → samanuggāhiyamāno (bj: syā) | parāmassa → parāmāsā (bj: machasaṁ) | evampi → evam-pi (pts) | tadeva → tad-eva (pts)And yet even though he was quizzed back & forth and rebuked by those monks, the monk Sāti the Fisherman’s Son, through stubbornness and attachment to that very same evil viewpoint, continued to insist, “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.“Exactly so, friends. I understand the Dhamma taught by the Blessed One such that it is just this consciousness that runs and wanders on, not another.”

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:
kho te bhikkhū → (bj, pts) | kho → (sya-all) | atha → atha kho te bhikkhu (bj: machasaṁ, syā) | tenupasaṅkamiṁsu → ten upasaṅkamiṁsu (pts) | etadavocuṁ → etad-avocuṁ (pts)So when the monks were unable to pry the monk Sāti the Fisherman’s Son away from that evil viewpoint, they went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they (told him what had happened). “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:
assumha → assumha kho mayaṁ ..... anaññanti ayaṁ sabbo pāṭho syā, machasaṁ potthakesu na dissati (bj note) ‘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:
tenupasaṅkamimha → ten upasaṅkamimha (pts) | etadavocumha → etad-avocumha (pts) ‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti?
anaññanti → anaññan ti (ms2005) Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:
etadavoca → etad-avoca (pts) ‘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:
samanugāhimha → samanuggāhimha (bj: machasaṁ, syā) | bhikkhuṁ → bhikkhu (th) ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
abbhācikkhi → abbhācikkha (sya-all) | abbhācikkhi → abbhāvikkā (bj: syā) Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
anekapariyāyenāvuso → anekapariyāyena hāvuso (bj); anekapariyāyena āvuso (sya-all) | hāvuso → anekapariyāyenāvuso (bj: machasaṁ); anekapariyāyena āvuso (bj: syā) | anekapariyāyenāvuso → anekapariyāyena h āvuso (pts) | natthi → na-tthi (pts) | sambhavoti → sambhavo ti (pts) Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati:
parāmasā → parāmassa (bj, sya-all, pts) | samanugāhiyamāno → samanuggāhiyamāno (bj: machasaṁ, syā) | parāmassa → parāmāsā (bj: machasaṁ) | evampi → evam-pi (pts) | tadeva → tad-eva (pts) ‘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.
nāsakkhimha → nāsakkhimhā (sya-all) | nāsakkhimha → nāsakkhamhā (bj: syā) | etamatthaṁ → etam-atthaṁ (pts)

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:So the Blessed One told a certain monk, “ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi:
āmantehi → āmantesi (bj)“Come, monk. In my name, call the monk Sāti the Fisherman’s Son, saying, ‘satthā taṁ, āvuso sāti, āmantetī’”ti.‘The Teacher calls you, friend Sāti.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
paṭissutvā → paṭisutvā (bj: machasaṁ) | bhanteti → bhante ti (pts) | tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)“As you say, lord,” the monk answered and, having gone to the monk Sāti the Fisherman’s Son, on arrival he said, “satthā taṁ, āvuso sāti, āmantetī”ti.“The Teacher calls you, friend Sāti.”

“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:
evamāvusoti → evam-āvuso ti (pts) | tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)“As you say, friend,” the monk Sāti the Fisherman’s Son replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it true, Sāti, that this evil viewpoint has arisen in you— ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?
sandhāvati → sandhāvatī (bj) | tathāhaṁ → tathā haṁ (pts) | tadevidaṁ → tad-ev idaṁ (pts) | anaññanti → anaññan-ti (pts)‘As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
tadevidaṁ → tad-ev idaṁ (pts) | anaññanti → anaññan-ti (pts)“Exactly so, lord. As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another.”

“Katamaṁ taṁ, sāti, viññāṇan”ti?
katamaṁ taṁ → katamantaṁ (th) | katamaṁ taṁ → kataman-taṁ (pts) | viññāṇanti → viññāṇan-ti (pts)“Which consciousness, Sāti, is that?”

“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.“This speaker, this knower, lord, that is sensitive here & there to the ripening of good & evil actions.”

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?“And to whom, worthless man, do you understand me to have taught the Dhamma like that? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?
sambhavoti → sambhavo ti (pts)Haven’t I, in many ways, said of dependently co-arisen consciousness, ‘Apart from a requisite condition, there is no coming-into-play of consciousness’? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.
duggahitena → duggahītena (bj, pts) | khaṇasi → khanasi (sya-all) | khaṇasi → khanasi (bj: syā) | ceva → eva (pts) | attānañca → attānañ-ca (pts) | bahuñca → bahuñ-ca (pts)But you, through your own poor grasp, not only slander us but also dig yourself up (by the root) and produce much demerit for yourself. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
tañhi → taṁ hi (bjt, pts)That will lead to your long-term harm & suffering.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One said to the monks, “Taṁ kiṁ maññatha, bhikkhave,
kiṁ maññatha → kim-maññatha (pts)“What do you think, monks? api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?
nāyaṁ → nayaṁ (bj) | nayaṁ → nāyaṁ (bj: sīmu9, machasaṁ, syā, PTS) | api nāyaṁ → apināyaṁ (th) | usmīkatopi → usmīkato pi (pts) | dhammavinayeti → dhammavinaye ti kiṁ (pts)Is this monk Sāti, the Fisherman’s Son, even warm in this Dhamma & Vinaya?”

“Kiñhi siyā, bhante?
kiñhi → kiṁ hi (bjt) | kiñhi → hi (pts)“How could he be, lord? No hetaṁ, bhante”ti.
hetaṁ bhanteti → h etaṁ bhante ti (pts)No, lord.” Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
appaṭibhāno → appaṭibhāṇo (sya-all) | appaṭibhāno → appaṭibhāṇo (bj: syā, sī.avi)When this was said, the monk Sāti, the Fisherman’s Son, sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.

Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
appaṭibhānaṁ → appaṭibhāṇaṁ (bj: syā, sī.avi) | etadavoca → etad-avoca (pts)Then the Blessed One, seeing that the monk Sāti, the Fisherman’s Son, was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words, said to him, “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
tvaṁ → tvaṁ (bj: sī.avi)“Worthless man, you will be recognized for your own evil viewpoint. Idhāhaṁ bhikkhū paṭipucchissāmī”ti.I will cross-question the monks on this matter.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One addressed the monks, “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?
duggahitena → duggahītena (bj, pts) | khaṇati → khanati (bj: syā) | tumhepi → tumhe pi (pts) | yathāyaṁ → yathā yaṁ (pts) | ceva → eva (pts) | attānañca → attānañ-ca (pts) | bahuñca → bahuñ-ca (pts)“Monks, do you too understand the Dhamma as taught by me in the same way that the monk Sāti, the Fisherman’s Son, does when, through his own poor grasp (of the Dhamma), he not only slanders us but also digs himself up (by the root) and produces much demerit for himself?”

“No hetaṁ, bhante.
hetaṁ → h etaṁ (pts)“No, lord, Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
sambhavoti sādhu → sambhavo ti (pts)for in many ways the Blessed One has said of dependently co-arisen consciousness, ‘Apart from a requisite condition, there is no coming-into-play of consciousness.’”

“Sādhu sādhu, bhikkhave.
sādhu → (bj, sya-all) | sādhu → sādhu sādhu (bj: machasaṁ) Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.“It’s good, monks, that you understand the Dhamma taught by me in this way, Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
vo → (sya-all) | viññāṇaṁ → (sya-all) | natthi → na-tthi (pts) | sambhavoti → sambhavo ti (pts)for in many ways I have said of dependently co-arisen consciousness, ‘Apart from a requisite condition, there is no coming-into-play of consciousness.’ Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.
duggahitena → duggahītena (bj, pts) | pasavati → pasavati pasavati (cck) | khaṇati → khanati (sya-all) | khaṇati → khaṇati (bj: syā) | ceva → eva (pts) | attānañca → attānañ-ca (pts) | bahuñca → bahuñ-ca (pts)But this monk Sāti, the Fisherman’s Son, through his own poor grasp (of the Dhamma), has not only slandered us but has also dug himself up (by the root), producing much demerit for himself. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.
tañhi → taṁ hi (bjt, pts)That will lead to this worthless man’s long-term harm & suffering.

“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
saṅkhyaṁ gacchati → saṅkhaṁ gacchati (bj, pts1ed) | yaṁ yadeva → sātikaṇaḍaṁ yaññadeva (bj) | viññāṇantveva saṅkhyaṁ → saṅkhaṁ (bj) | teneva viññāṇantveva saṅkhyaṁ → ten eva saṅkhaṁ (pts) | yaññadeva → yaṁyadeva (bj: machasaṁ) | saṅkhaṁ → saṅkhyaṁ (bj: machasaṁ, syā) | gacchati → saṅkhaṁ gacchati (cck: sī. pī.) | viññāṇantveva → viññāṇaṁtveva (my) | yaṁ yadeva → yañ-ñad-eva (pts)Consciousness, monks, is classified simply by the requisite condition in dependence on which it arises. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
cakkhuviññāṇantveva saṅkhyaṁ → cakkhuviññāṇanteva saṅkhaṁ (bj, pts) | cakkhuviññāṇanteva → cakkhuviññāṇaṁtveva (bj: machasaṁ, syā) | cakkhuñca → cakkhuñ-ca (pts) | cakkhuviññāṇantveva saṅkhyaṁ → cakkhuviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the eye & forms is classified simply as eye-consciousness. sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;
sotaviññāṇantveva saṅkhyaṁ → sotaviññāṇanteva saṅkhaṁ (bj, pts) | sotaviññāṇanteva → sotaviññāṇaṁtveva (bj: machasaṁ, syā) | sotañca → sotañ-ca (pts) | sotaviññāṇantveva saṅkhyaṁ → sotaviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the ear & sounds is classified simply as ear-consciousness. ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;
ghānaviññāṇantveva saṅkhyaṁ → ghānaviññāṇanteva saṅkhaṁ (bj, pts) | ghānaviññāṇanteva → ghāṇaviññāṇaṁtveva (bj: machasaṁ, syā) | ghānaviññāṇantveva → ghānaviññāṇaṁtveva (my) | ghānañca → ghānañ-ca (pts) | ghānaviññāṇantveva saṅkhyaṁ → ghānaviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the nose & aromas is classified simply as nose-consciousness. jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;
jivhāviññāṇantveva saṅkhyaṁ → jivhāviññāṇanteva saṅkhaṁ (bj, pts) | jivhāviññāṇanteva → jivhāviññāṇaṁtveva (bj: machasaṁ, syā) | jivhañca → jivhañ-ca (pts) | jivhāviññāṇantveva saṅkhyaṁ → jivhāviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the tongue & flavors is classified simply as tongue-consciousness. kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;
kāyaviññāṇantveva saṅkhyaṁ → kāyaviññāṇanteva saṅkhaṁ (bj, pts) | kāyaviññāṇanteva → kāyaviññāṇaṁtveva (bj: machasaṁ, syā) | kāyañca → kāyañ-ca (pts) | kāyaviññāṇantveva saṅkhyaṁ → kāyaviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the body & tactile sensations is classified simply as body-consciousness. manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
manoviññāṇantveva saṅkhyaṁ → manoviññāṇanteva saṅkhaṁ (bj, pts) | manoviññāṇanteva → manoviññāṇaṁtveva (bj: machasaṁ, syā) | manañca → manañ-ca (pts) | manoviññāṇantveva saṅkhyaṁ → manoviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the intellect & ideas is classified simply as intellect-consciousness.

Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.
saṅkhyaṁ → saṅkhaṁ (bj) | teneva saṅkhyaṁ → ten eva saṅkhaṁ (pts) | yaṁ yadeva → yaññadeva (bjt) | yaṁ yadeva paccayaṁ → yaññadeva (th) | seyyathāpi → seyyathā pi (pts) | yaṁ yadeva → yañ-ñad-eva (pts)Just as fire is classified simply by whatever requisite condition in dependence on which it burns— Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati;
kaṭṭhaggitveva saṅkhyaṁ → kaṭṭhaggiteva saṅkhaṁ (bj) | kaṭṭhaggiteva → kaṭṭhaggitveva (bj: machasaṁ, syā) | kaṭṭhañca → kaṭṭhañ-ca (pts) | kaṭṭhaggitveva saṅkhyaṁ → kaṭṭhaggi t eva saṅkhaṁ (pts)a fire that burns in dependence on wood is classified simply as a wood-fire, sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati;
sakalikaggitveva saṅkhyaṁ → sakalikaggiteva saṅkhaṁ (bj) | sakalikañca → sakalikañ-ca (pts) | sakalikaggitveva saṅkhyaṁ → sakalikaggi t eva saṅkhaṁ (pts)a fire that burns in dependence on wood-chips is classified simply as a wood-chip-fire; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati;
tiṇaggitveva saṅkhyaṁ → tiṇaggiteva saṅkhaṁ (bj) | tiṇañca → tiṇañ-ca (pts) | tiṇaggitveva saṅkhyaṁ → tiṇaggi t eva saṅkhaṁ (pts)a fire that burns in dependence on grass is classified simply as a grass-fire; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;
gomayaggitveva saṅkhyaṁ → gomayaggiteva saṅkhaṁ (bj) | gomayañca → gomayañ-ca (pts) | gomayaggitveva saṅkhyaṁ → gomayaggi t eva saṅkhaṁ (pts)a fire that burns in dependence on cow-dung is classified simply as a cow-dung-fire; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;
thusaggitveva saṅkhyaṁ → thusaggiteva saṅkhaṁ (bj) | thusañca → thusañ-ca (pts) | thusaggitveva saṅkhyaṁ → thusaggi t eva saṅkhaṁ (pts)a fire that burns in dependence on chaff is classified simply as a chaff-fire; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.
saṅkāraggitveva saṅkhyaṁ → saṅkāraggiteva saṅkhaṁ (bj) | saṅkārañca → saṅkārañ-ca (pts) | saṅkāraggitveva saṅkhyaṁ → saṅkāraggi t eva saṅkhaṁ (pts)a fire that burns in dependence on rubbish is classified simply as a rubbish-fire—

Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.
saṅkhyaṁ → saṅkhaṁ (bj) | teneva saṅkhyaṁ → ten eva saṅkhaṁ (pts) | yaṁ yadeva → yaññadeva (bjt, th) | evameva → evam-eva (pts) | yaṁ yadeva → yañ-ñadeva (pts)in the same way, consciousness is classified simply by the requisite condition in dependence on which it arises. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
cakkhuviññāṇantveva saṅkhyaṁ → cakkhuviññāṇanteva saṅkhaṁ (bj, pts) | cakkhuviññāṇantveva → cakkhuviññāṇaṁtveva (my) | cakkhuñca → cakkhuñ-ca (pts) | cakkhuviññāṇantveva saṅkhyaṁ → cakkhuviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the eye & forms is classified simply as eye-consciousness. sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati,
sotaviññāṇantveva saṅkhyaṁ → sotaviññāṇanteva saṅkhaṁ (bj, pts) | sotaviññāṇantveva → sotaviññāṇaṁtveva (my) | sotañca → sotañ-ca (pts) | sotaviññāṇantveva saṅkhyaṁ → sotaviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the ear & sounds is classified simply as ear-consciousness. ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati,
ghānaviññāṇantveva saṅkhyaṁ → ghāṇaviññāṇanteva saṅkhaṁ (bj) | ghānaviññāṇantveva → ghāṇaviññāṇaṁtveva (cck) | ghānañca → ghānañ-ca (pts)Consciousness that arises in dependence on the nose & aromas is classified simply as nose-consciousness. jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.
jivhāviññāṇantveva saṅkhyaṁ → jivhāviññāṇanteva saṅkhaṁ (bj, pts) | jivhāviññāṇantveva → jivhāviññāṇaṁtveva (my) | jivhāviññāṇantveva saṅkhyaṁ → jivhāviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the tongue & flavors is classified simply as tongue-consciousness. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.
kāyaviññāṇantveva saṅkhyaṁ → kāyaviññāṇanteva saṅkhaṁ (bj, pts) | kāyaviññāṇantveva → kāyaviññāṇaṁtveva (my) | kāyañca → kāyañ-ca (pts) | kāyaviññāṇantveva saṅkhyaṁ → kāyaviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the body & tactile sensations is classified simply as body-consciousness. Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
manoviññāṇantveva saṅkhyaṁ → manoviññāṇanteva saṅkhaṁ (bj, pts) | manoviññāṇantveva → manoviññāṇaṁtveva (my) | manoviññāṇantveva saṅkhyaṁ → manoviññāṇan-t eva saṅkhaṁ (pts)Consciousness that arises in dependence on the intellect & ideas is classified simply as intellect-consciousness.

Bhūtamidanti, bhikkhave, passathā”ti?
bhūtamidanti → bhūtamidaṁ bhikkhave (bj: syā) | bhūtamidanti → bhūtam-idan-ti (pts)“Monks, do you see, ‘This has come to be’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhārasambhavanti, bhikkhave, passathā”ti?
tadāhārasambhavanti → tadāhārasambhavan-ti (pts)“Monks, do you see, ‘It comes into play from that nutriment’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt, pts)“Yes, lord.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?
nirodhadhammanti → nirodhadhamman-ti (pts)“Monks, do you see, ‘From the cessation of that nutriment, what has come to be is subject to cessation’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
kaṅkhato → kaṅkhāto (bj, sya-all, pts) | kaṅkhāto → kaṅkhato (bj: machasaṁ, sīmu9) | nossūti → no-ssūti (pts) | vicikicchāti → vicikicchā ti (pts)“From the doubt—‘Has this come to be?’—does uncertainty arise?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
kaṅkhato → kaṅkhāto (bj, sya-all, pts) | nossūti → no-ssūti (pts) | vicikicchāti → vicikicchā ti (pts)“From the doubt—‘Does it come into play from that nutriment?’—does uncertainty arise?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
kaṅkhato → kaṅkhāto (bj, sya-all) | bhikkhave kaṅkhato → kaṅkhāto (pts) | nossūti bhikkhave kaṅkhato → no-ssūti kaṅkhāto (pts) | vicikicchāti → vicikicchā ti (pts)“From the doubt—‘From the cessation of that nutriment, is what has come to be subject to cessation?’—does uncertainty arise?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
bhūtamidanti → bhūtam-idan-ti (pts)“Monks, for one who sees with right discernment, as it has come to be, that ‘This has come to be,’ is that uncertainty abandoned?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
tadāhārasambhavanti → tadāhārasambhavan-ti (pts)“For one who sees with right discernment, as it has come to be, that ‘It comes into play from that nutriment,’ is that uncertainty abandoned?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
nirodhadhammanti → nirodhadhamman-ti (pts)“For one who sees with right discernment, as it has come to be, that ‘From the cessation of that nutriment, what has come to be is subject to cessation,’ is that uncertainty abandoned?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
nibbicikicchāti evaṁ bhante → nivicikicchā ti evambhante (pts) | nibbicikicchāti → nivicikicchā (bj: sī.avi) | bhūtamidanti → bhūtam-idan-ti (pts) | itipi → iti pi (pts)“Monks, are you thus free from uncertainty here that ‘This has come to be’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
nibbicikicchāti evaṁ bhante → nivicikicchā ti evambhante (pts) | tadāhārasambhavanti → tadāhārasambhavan-ti (pts) | itipi → iti pi (pts)“Are you thus free from uncertainty here that ‘It comes into play from that nutriment’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt, pts)“Yes, lord.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
nibbicikicchāti evaṁ bhante → nivicikicchā ti evambhante (pts) | nirodhadhammanti → nirodhadhamman-ti (pts) | itipi → iti pi (pts)“Are you thus free from uncertainty here that ‘From the cessation of that nutriment, what has come to be is subject to cessation’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt, pts)“Yes, lord.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
bhūtamidanti → bhūtam-idan-ti (pts) | sudiṭṭhanti → sudiṭṭhan-ti (pts)“Monks, is it well seen (by you) that ‘This has come to be’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
yathābhūtaṁ → yathā bhūtaṁ (bjt) | tadāhārasambhavanti → tadāhārasambhavan-ti (pts)“Is it well seen (by you) that ‘It comes into play from that nutriment’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
nirodhadhammanti → nirodhadhamman-ti (pts) | sudiṭṭhanti → sudiṭṭhan-ti (pts)“Is it well seen (by you) that ‘From the cessation of that nutriment, what has come to be is subject to cessation’?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“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?
kelāyetha → keḷāyetha (bj) | me → (bj, sya-all, pts) | kelāyetha dhanāyetha → keḷāyetha dhaneyyātha (sya-all) | dhanāyetha → dhaneyyātha (bj: syā) | imañce → imaṁ ce (my, pts)“Monks, if you were to adhere to this view—so pure, so bright—if you were to cherish it, treasure it, regard it as ‘mine,’ would you understand the Dhamma taught as analogous to a raft, for crossing over, not for holding on to?”

“No hetaṁ, bhante”.
hetaṁ bhante → hetambhante (bjt) | hetaṁ → h etaṁ (pts)“No, lord.”

“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?
kelāyetha → keḷāyetha (bj, sya-all) | me → (bj, pts) | dhanāyetha → dhaneyyātha (sya-all) | dhanāyetha → na dhaneyyātha (bj: syā) | tumhe → me tumhe (bj: syā) | imañce → imaṁ ce (my, pts)“If you were not to adhere to this view—so pure, so bright—if you were to not to cherish it, not to treasure it, not to regard it as ‘mine,’ would you understand the Dhamma taught as analogous to a raft, for crossing over, not for holding on to?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evaṁ-bhante (pts)“Yes, lord.”

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
vā → vā sattānaṁ (sya-all) | cattārome → cattāro me (pts)“Monks, there are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Katame cattāro?Which four? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
kabaḷīkāro → kabaḷiṅkāro (bj, pts); kavaḷiṅkāro (sya-all) | kabaḷiṅkāro → kabaḷīkāro (bj: machasaṁ); kavaḷiṅkāro (bj: syā, PTS) | kabaḷīkāro → kabaḷiṁkāro (pts)Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth.

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁnidānā → kinnidānā (bjt) | kiṁjātikā kiṁpabhavā → kiñjātikā kimpabhavā (bjt)Now, these four nutriments have what as their cause, what as their origination, through what are they born, through what are they brought into being? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.These four nutriments have craving as their cause, craving as their origination, are born from craving, are brought into being from craving.

Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁnidānā → kinnidānā (bjt) | kiṁjātikā kiṁpabhavā → kiñjātikā kimpabhavā (bjt) | kiṁsamudayā kiṁjātikā → k k (pts)And this craving has what as its cause, what as its origination, through what is it born, through what is it brought into being? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.Craving has feeling as its cause… is brought into being through feeling.

Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁnidānā → kinnidānā (bjt) | kiṁjātikā kiṁpabhavā → kiñjātikā kimpabhavā (bjt) | kiṁsamudayā kiṁjātikā → k k (pts)And this feeling has what as its cause… through what is it brought into being? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
phassapabhavā → phassappabhavā (bj: machasaṁ) | phassasamudayā phassajātikā → ph ph (pts)Feeling has contact as its cause.…

Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
kiṁnidāno → kinnidāno (bjt) | kiṁjātiko kiṁpabhavo → kiñjātiko kimpabhavo (bjt) | kiṁsamudayo kiṁjātiko kiṁpabhavo → k k kimpabhavo (pts)And this contact has what as its cause… through what is it brought into being? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
saḷāyatanappabhavo → saḷāyatanapabhavo (bj: syā) | saḷāyatanasamudayo saḷāyatanajātiko → s s (pts)Contact has the six sense-media as its cause.…

Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
saḷāyatanañcidaṁ → saḷāyatanaṁ cidaṁ (my) | kiṁnidānaṁ → kinnidānaṁ (bjt) | kiṁjātikaṁ kiṁpabhavaṁ → kiñjātikaṁ kimpabhavaṁ (bjt) | saḷāyatanañcidaṁ → saḷāyatanañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)And these six sense-media have what as their cause… through what are they brought into being? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
nāmarūpappabhavaṁ → nāmarūpapabhavaṁ (bj: syā) | nāmarūpasamudayaṁ nāmarūpajātikaṁ → n n (pts)The six sense-media have name-&-form as their cause.…

Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
nāmarūpañcidaṁ → nāmarūpaṁ cidaṁ (my) | kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ → kiṁ nidānaṁ kiṁ samudayaṁ kiṁ jātikaṁ kiṁ pabhavaṁ (bjt) | nāmarūpañcidaṁ → nāmarūpañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)And this name-&-form has what as its cause… through what is it brought into being? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
viññāṇappabhavaṁ → viññāṇapabhavaṁ (bj: syā)Name-&-form has consciousness as its cause.…

Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
viññāṇañcidaṁ → viññāṇaṁ cidaṁ (my) | kiṁnidānaṁ → kinnidānaṁ (bjt) | kiṁjātikaṁ kiṁpabhavaṁ → kiñjātikaṁ kimpabhavaṁ (bjt) | viññāṇañcidaṁ → viññāṇañ-c idaṁ (pts) | kiṁsamudayaṁ kiṁjātikaṁ → k k (pts)And this consciousness has what as its cause… through what is it brought into being? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
saṅkhārappabhavaṁ → saṅkhārapabhavaṁ (bj: syā) | saṅkhārasamudayaṁ saṅkhārajātikaṁ → s s (pts)Consciousness has fabrications as its cause.…

Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
kiṁnidānā → kinnidānā (bjt) | kiṁjātikā kiṁpabhavā → kiñjātikā kimpabhavā (bjt) | cime → ime (pts)And these fabrications have what as their cause… through what are they brought into being? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
avijjāpabhavā → avijjāppabhavā (bj: machasaṁ)Fabrications have ignorance as their cause, ignorance as their origination, are born from ignorance, are brought into being from ignorance.

Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,Thus: From ignorance as a requisite condition come fabrications. saṅkhārapaccayā viññāṇaṁ,From fabrications as a requisite condition comes consciousness. viññāṇapaccayā nāmarūpaṁ,From consciousness as a requisite condition comes name-&-form. nāmarūpapaccayā saḷāyatanaṁ,From name-&-form as a requisite condition come the six sense media. saḷāyatanapaccayā phasso,From the six sense media as a requisite condition comes contact. phassapaccayā vedanā,From contact as a requisite condition comes feeling. vedanāpaccayā taṇhā,From feeling as a requisite condition comes craving. taṇhāpaccayā upādānaṁ,From craving as a requisite condition comes clinging/sustenance. upādānapaccayā bhavo,From clinging/sustenance as a requisite condition comes becoming. bhavapaccayā jāti,From becoming as a requisite condition comes birth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
evametassa → evam-etassa (pts)Such is the origination of this entire mass of stress & suffering.

Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ;
jarāmaraṇanti → jarāmaraṇan-ti (pts) | panetaṁ → pan etaṁ (pts)‘From birth as a requisite condition comes aging-&-death’: Thus was it said. jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?
kathaṁ vā ettha → kathaṁ vo ettha (bj); kathaṁ vā vo ettha (?) | vā → vo (bj) | ettha → kathaṁ vā vo ettha (cck: ?)Now, monks, is it the case that from birth as a requisite condition comes aging-&-death, or not, or how is it here?”

“Jātipaccayā, bhante, jarāmaraṇaṁ;“Lord, from birth as a requisite condition comes aging-&-death. evaṁ no ettha hoti—
evaṁ no ettha hoti → evaṁ no ettha hotīti (mr) | hoti → evaṁ no ettha hotīti (cck: ka.)That’s how it is for us here: jātipaccayā jarāmaraṇan”ti.
jarāmaraṇanti → jarāmaraṇan-ti (pts)From birth as a requisite condition comes aging-&-death.”

“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ;
panetaṁ → pan etaṁ (pts)[Similarly with the remaining requisite conditions down to:] bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Bhavapaccayā, bhante, jāti; evaṁ no ettha hoti— bhavapaccayā jātī”ti.

“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;
bhavoti → bhavo ti (pts) | panetaṁ → pan etaṁ (pts) upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Upādānapaccayā, bhante, bhavo; evaṁ no ettha hoti— upādānapaccayā bhavo”ti.
bhavoti → bhavo ti (pts)

“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) | upādānanti → upādānan-ti (pts) | panetaṁ → pan etaṁ (pts) “Taṇhāpaccayā, bhante, upādānaṁ; evaṁ no ettha hoti— taṇhāpaccayā upādānan”ti.
upādānanti → upādānan-ti (pts)

“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;
taṇhāti → taṇhā ti (pts) | panetaṁ → pan etaṁ (pts) vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Vedanāpaccayā, bhante, taṇhā; evaṁ no ettha hoti— vedanāpaccayā taṇhā”ti.
taṇhāti → taṇhā ti (pts)

“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ;
vedanāti → vedanā ti (pts) | panetaṁ → pan etaṁ (pts) phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Phassapaccayā, bhante, vedanā; evaṁ no ettha hoti— phassapaccayā vedanā”ti.
vedanāti → vedanā ti (pts)

“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ;
phassoti → phasso ti (pts) | panetaṁ → pan etaṁ (pts) saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Saḷāyatanapaccayā, bhante, phasso; evaṁ no ettha hoti— saḷāyatanapaccayā phasso”ti.
phassoti → phasso ti (pts)

“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ;
saḷāyatananti → saḷāyatanan-ti (pts) | panetaṁ → pan etaṁ (pts) nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Nāmarūpapaccayā, bhante, saḷāyatanaṁ; evaṁ no ettha hoti— nāmarūpapaccayā saḷāyatanan”ti.
saḷāyatananti → saḷāyatanan-ti (pts)

“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ;
nāmarūpanti → nāmarūpan-ti (pts) | panetaṁ → pan etaṁ (pts) viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Viññāṇapaccayā, bhante, nāmarūpaṁ; evaṁ no ettha hoti— viññāṇapaccayā nāmarūpan”ti.

“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;
viññāṇanti → viññāṇan-ti (pts) | panetaṁ → pan etaṁ (pts) saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Saṅkhārapaccayā, bhante, viññāṇaṁ; evaṁ no ettha hoti— saṅkhārapaccayā viññāṇan”ti.
viññāṇanti → viññāṇan-ti (pts)

“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ;
saṅkhārāti → saṅkhārā ti (pts) | panetaṁ → pan etaṁ (pts)‘From ignorance as a requisite condition come fabrications’: Thus was it said. avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj)Now, monks, is it the case that from ignorance as a requisite condition come fabrications, or not, or how is it here?”

“Avijjāpaccayā, bhante, saṅkhārā;“Lord, from ignorance as a requisite condition come fabrications. evaṁ no ettha hoti—That’s how it is for us here: avijjāpaccayā saṅkhārā”ti.
saṅkhārāti → saṅkhārā ti (pts)From ignorance as a requisite condition come fabrications.”

“Sādhu, bhikkhave.“It’s good, monks, Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—
tumhepi → tumhe pi (pts) | ahampi → aham-pi (pts) | + → iti (pts)that you say that, and I say that, too. imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—
imasmiṁ → iti imasmiṁ (bj: sīmu9) | imassuppādā → imass uppādā (pts)When this is, that is. From the arising of this comes the arising of that. In other words: avijjāpaccayā saṅkhārā,From ignorance as a requisite condition come fabrications. saṅkhārapaccayā viññāṇaṁ,From fabrications as a requisite condition comes consciousness. viññāṇapaccayā nāmarūpaṁ,From consciousness as a requisite condition comes name-&-form. nāmarūpapaccayā saḷāyatanaṁ,From name-and-form as a requisite condition come the six sense media. saḷāyatanapaccayā phasso,From the six sense media as a requisite condition comes contact. phassapaccayā vedanā,From contact as a requisite condition comes feeling. vedanāpaccayā taṇhā,From feeling as a requisite condition comes craving. taṇhāpaccayā upādānaṁ,From craving as a requisite condition comes clinging/sustenance. upādānapaccayā bhavo,From clinging/sustenance as a requisite condition comes becoming. bhavapaccayā jāti,From becoming as a requisite condition comes birth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
evametassa → evam-etassa (pts)Such is the origination of this entire mass of stress & suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
avijjāya tveva → avijjāyatveva (my) | tveva → tv-eva (pts)Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. saṅkhāranirodhā viññāṇanirodho,From the cessation of fabrications comes the cessation of consciousness. viññāṇanirodhā nāmarūpanirodho,From the cessation of consciousness comes the cessation of name-&-form. nāmarūpanirodhā saḷāyatananirodho,From the cessation of name-&-form comes the cessation of the six sense media. saḷāyatananirodhā phassanirodho,From the cessation of the six sense media comes the cessation of contact. phassanirodhā vedanānirodho,From the cessation of contact comes the cessation of feeling. vedanānirodhā taṇhānirodho,From the cessation of feeling comes the cessation of craving. taṇhānirodhā upādānanirodho,From the cessation of craving comes the cessation of clinging/sustenance. upādānanirodhā bhavanirodho,From the cessation of clinging/sustenance comes the cessation of becoming. bhavanirodhā jātinirodho,From the cessation of becoming comes the cessation of birth. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
evametassa → evam-etassa (pts)Such is the cessation of this entire mass of stress & suffering.

Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ;
jarāmaraṇanirodhoti → jarāmaraṇanirodho ti (pts) | panetaṁ → pan etaṁ (pts)‘From the cessation of birth comes the cessation of aging-&-death’: Thus was it said. jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj)Now, monks, is it the case that from the cessation of birth comes the cessation of aging-&-death, or not, or how is it here?”

“Jātinirodhā, bhante, jarāmaraṇanirodho;“Lord, from the cessation of birth comes the cessation of aging-&-death. evaṁ no ettha hoti—That’s how it is for us here: jātinirodhā jarāmaraṇanirodho”ti.
jarāmaraṇanirodhoti → jarāmarananirodho ti (pts)From the cessation of birth comes the cessation of aging-&-death.”

“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ;
jātinirodhoti → jātinirodho ti (pts) | panetaṁ → pan etaṁ (pts)[Similarly with the remaining requisite conditions down to:] bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Bhavanirodhā, bhante, jātinirodho; evaṁ no ettha hoti— bhavanirodhā jātinirodho”ti.
jātinirodhoti → jātinirodho ti (pts)

“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;
bhavanirodhoti → bhavanirodho ti (pts) | panetaṁ → pan etaṁ (pts) upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Upādānanirodhā, bhante, bhavanirodho;
bhante → (sya-all) evaṁ no ettha hoti— upādānanirodhā bhavanirodho”ti.
bhavanirodhoti → bhavanirodho ti (pts)

“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;
upādānanirodhoti → upādānanirodho ti (pts) | panetaṁ → pan etaṁ (pts) taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Taṇhānirodhā, bhante, upādānanirodho; evaṁ no ettha hoti— taṇhānirodhā upādānanirodho”ti.
upādānanirodhoti → upādānanirodho ti (pts)

“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;
taṇhānirodhoti → taṇhānirodho ti (pts) | panetaṁ → pan etaṁ (pts) vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Vedanānirodhā, bhante, taṇhānirodho; evaṁ no ettha hoti— vedanānirodhā taṇhānirodho”ti.
taṇhānirodhoti → taṇhānirodho ti (pts)

“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;
vedanānirodhoti → vedanā nirodhoti (bjt) | vedanānirodhoti → vedanānirodho ti (pts) | panetaṁ → pan etaṁ (pts) phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Phassanirodhā, bhante, vedanānirodho; evaṁ no ettha hoti— phassanirodhā vedanānirodho”ti.
vedanānirodhoti → vedanānirodho ti (pts)

“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;
phassanirodhoti → phassanirodho ti (pts) | panetaṁ → pan etaṁ (pts) saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti?
vā → vo (bj) Saḷāyatananirodhā, bhante, phassanirodho; evaṁ no ettha hoti— saḷāyatananirodhā phassanirodho”ti.
phassanirodhoti → phassanirodho ti (pts)

“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;
saḷāyatananirodhoti → saḷāyatananirodho ti (pts) | panetaṁ → pan etaṁ (pts) nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṁ no ettha hoti— nāmarūpanirodhā saḷāyatananirodho”ti.
saḷāyatananirodhoti → saḷāyatananirodho ti (pts) “Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;
nāmarūpanirodhoti → nāmarūpanirodho ti (pts) | panetaṁ → pan etaṁ (pts) viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj)

“Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṁ no ettha hoti— viññāṇanirodhā nāmarūpanirodho”ti.
nāmarūpanirodhoti → nāmarūpanirodho ti (pts) “Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;
viññāṇanirodhoti → viññāṇanirodho ti (pts) | panetaṁ → pan etaṁ (pts) saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj) “Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṁ no ettha hoti— saṅkhāranirodhā viññāṇanirodho”ti.
viññāṇanirodhoti → viññāṇanirodho ti (pts)

“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;
saṅkhāranirodhoti → saṅkhāranirodho ti (pts) | panetaṁ → pan etaṁ (pts)‘From the cessation of ignorance comes the cessation of fabrications’: Thus was it said. avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?
vā → vo (bj)Now, monks, is it the case that from cessation of ignorance comes the cessation of fabrications, or not, or how is it here?”

“Avijjānirodhā, bhante, saṅkhāranirodho;“Lord, from the cessation of ignorance comes the cessation of fabrications. evaṁ no ettha hoti—That’s how it is for us here: avijjānirodhā saṅkhāranirodho”ti.
saṅkhāranirodhoti → saṅkhāranirodho ti (pts)From the cessation of ignorance comes the cessation of fabrications.”

“Sādhu, bhikkhave.“It’s good, monks, Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—
tumhepi → tumhe pi (pts) | ahampi → aham-pi (pts)that you say that, and I say that, too. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—When this isn’t, that isn’t. From the cessation of this comes the cessation of that. In other words: avijjānirodhā saṅkhāranirodho,From the cessation of ignorance comes the cessation of fabrications. saṅkhāranirodhā viññāṇanirodho,From the cessation of fabrications comes the cessation of consciousness. viññāṇanirodhā nāmarūpanirodho,From the cessation of consciousness comes the cessation of name-&-form. nāmarūpanirodhā saḷāyatananirodho,From the cessation of name-&-form comes the cessation of the six sense media. saḷāyatananirodhā phassanirodho,From the cessation of the six sense media comes the cessation of contact. phassanirodhā vedanānirodho,From the cessation of contact comes the cessation of feeling. vedanānirodhā taṇhānirodho,From the cessation of feeling comes the cessation of craving. taṇhānirodhā upādānanirodho,From the cessation of craving comes the cessation of clinging/sustenance. upādānanirodhā bhavanirodho,From the cessation of clinging/sustenance comes the cessation of becoming. bhavanirodhā jātinirodho,From the cessation of becoming comes the cessation of birth. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
jarāmaraṇaṁ → jarā maraṇaṁ (bjt)From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
evametassa → evam-etassa (pts)Such is the cessation of this entire mass of stress & suffering.

Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:Now, monks, knowing thus and seeing thus, would you run after the past, thinking, ‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?
ahesumha → ahosimha (bj); ahesumhā (sya-all) | kathaṁ nu → kinnu (bj) | ahosimha → ahesumha (bj: syā); ahesumha (bj: aññatra) | nanu → na nu (bjt, th) | kathaṁ nu → kathannu (bjt) | atītamaddhānaṁ nanu → atītam-addhānaṁ na nu (pts) | atītamaddhānaṁ kiṁ nu → atītam-addhānaṁ kin-nu (pts) | atītamaddhānaṁ kathaṁ nu → atītam-addhānaṁ kathan-nu (pts) | atītamaddhānaṁ → atītam-addhānaṁ (pts) | atītamaddhānanti → atītam-addhānan-ti (pts)‘Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what were we in the past’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—
paṭidhāveyyātha → ādhāveyyātha (bj, pts) | ādhāveyyātha → paṭidhāveyyātha (bj: machasaṁ, syā)“Knowing thus and seeing thus, would you run after the future, thinking, bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?
nanu → na nu (bjt, th) | kiṁ nu → kinnu (bjt) | kathaṁ nu → kathannu (bjt) | anāgatamaddhānaṁ nanu → anāgatam-addhānaṁ na nu (pts) | anāgatamaddhānaṁ kiṁ nu → anāgatam-addhānaṁ kin-nu (pts) | anāgatamaddhānaṁ kathaṁ nu → anāgatam-addhānaṁ kathannu (pts) | anāgatamaddhānaṁ → anāgatam-addhānaṁ (pts) | anāgatamaddhānanti → anāgatam-addhānan-ti (pts)‘Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we be in the future’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—
paccuppannamaddhānaṁ → paccuppannaddhānaṁ ārabbha (sya-all) | kathaṅkathī assatha → kathaṁkathittha (sya-all) | addhānaṁ → paccuppannaddhānaṁ ārabbha (bj: syā); paccuppanna maddānaṁ ajjhattaṁ (bj: machasaṁ) | assatha → kathaṁ kathittha (bj: syā) | kathaṁkathittha → ya. kathaṁkathī assathāti dissati (sya-all note) | paccuppannamaddhānaṁ → paccuppannaṁ addhānaṁ (bjt) | paccuppannamaddhānaṁ → paccuppannam-addhānaṁ (pts)“Knowing thus and seeing thus, would you be inwardly perplexed about the immediate present, thinking, ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?
kuhiṁ gāmī → kuhiṁgāmī (my, pts) | ahaṁ nu khosmi → ahannukhosmi (bjt) | kiṁ nu → kinnu (bjt, th) | kathaṁ nu → kathannu (bjt) | ayaṁ nu → ayannu (bjt) | kuhiṁ gāmī → kuhiṅgāmī (bjt, th) | ahaṁ nu khosmi → ahan-nu kho smi (pts) | khosmi kiṁ nu khosmi kathaṁ nu khosmi → kho smi kin-nu kho smi kathan-nu kho smi (pts)‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing thus and seeing thus, would you say, satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?
satthugāravena ca → satthu gāraveneva (sya-all) | vademāti → vadeyyāmāti (sya-all) | evaṁ → (pts) | ca → satthugāraveneca (bj: syā) | vademāti → vadeyyāmāti (bj: syā); mayaṁ vademāti (bj: PTS, sī.avi)‘The Teacher is our respected mentor. We speak thus out of respect for the Teacher’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing thus and seeing thus, would you say, samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?
samaṇo → samaṇo no (bj, pts) | samaṇā → samaṇavacanena (bj) | nāma → (bj); na ca (sya-all, pts) | evamāha → samaṇo evamāha (bj: syā, machasaṁ) | mayaṁ → samaṇā ca nāma mayaṁ (bj: machasaṁ); samaṇā ca na ca mayaṁ (bj: syā, PTS); samaṇā ca vata mayaṁ (bj: sī.avi) | evamāha → no evam-āha (pts)‘The Contemplative says this. We speak thus in line with the Contemplative’s words’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?“Knowing thus and seeing thus, would you dedicate yourselves to another teacher?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
vata kotūhalamaṅgalāni → vatakotūhalamaṅgalāni (bjt, pts) | vata kotūhalamaṅgalāni → vatta kotūhala maṅgalāni (th)“Knowing thus and seeing thus, would you return to the observances, grand ceremonies, & auspicious rites of common contemplatives & brahmans as having any essence?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.
vadethāti → vadeyyāthāti (sya-all) | bhikkhave → tanu kho bhikkhave (bj: sīmu9) | vadethāti → vadeyyāthāti (bj: syā) | yadeva → yad-eva (pts) | tadeva → tad-eva (pts)“Is it the case that you speak simply in line with what you have known, seen, & understood for yourselves?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt) | evaṁ bhante → evam-bhante (pts)“Yes, lord.”

“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.
opaneyyikena → opanayikena (bj, sya-all, pts)“Good, monks. You have been guided by me in this Dhamma which is to be seen here & now, timeless, inviting verification, pertinent, to be realized by the observant for themselves. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—
opaneyyiko → opanayiko (bj, sya-all) | veditabbo viññūhi → veditabboviññūhīti (bj) | viññūhi → viññūhīti (sya-all, pts) | opaneyyiko paccattaṁ → opanayiko paccattam (pts)For it has been said, ‘This Dhamma is to be seen here & now, timeless, inviting verification, pertinent, to be realized by the observant for themselves,’ iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.
vuttanti → vuttaṁ (bj, sya-all, pts) | yantaṁ → yan-tam (pts) | idametaṁ → idam-etaṁ (pts)and it was in reference to this that it was said.

Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.Monks, the descent of the embryo occurs with the union of three things. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
ca → (bj) | neva → n eva (pts)There is the case where there is no union of the mother & father, the mother is not in her season, and a gandhabba is not present, nor is there a descent of an embryo. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
gabbhassāvakkanti → gabbhassāvakkhanti (pts) | neva → n eva (pts)There is the case where there is a union of the mother & father, and the mother is in her season, but a gandhabba is not present, nor is there a descent of an embryo. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.
ca → (bj)But when there is a union of the mother & father, the mother is in her season, and a gandhabba is present, then with this union of three things the descent of the embryo occurs.

Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ.
garubhāraṁ → garumbhāraṁ (bj, pts1ed) | garubhāraṁ → garumbhāraṁ (pts) | garumbhāraṁ → garubhāraṁ (bj: syā) | garubhāraṁ → garumbhāraṁ (cck: sī. pī.) | tamenaṁ → tam-enaṁ (pts) | garubhāraṁ → garum-bhāraṁ (pts)Then for nine or ten months the mother shelters the embryo in her womb with great anxiety, as a heavy burden. Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ.
garubhāraṁ → garumbhāraṁ (bj, pts) | tamenaṁ → tam-enaṁ (pts) | garubhāraṁ → garum-bhāraṁ (pts)Then, at the end of nine or ten months, she gives birth with great anxiety, as a heavy burden. Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti.
poseti → posesi (sya-all) | tamenaṁ → tam-enaṁ (pts)Then, when the child is born, she feeds it with her own blood— Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.
bhikkhave → lohitaṁ bhikkhave (bj: sī.avi) | lohitañhetaṁ → lohitaṁ hetaṁ (bjt) | mātuthaññaṁ → mātu thaññaṁ (th) | lohitañhetaṁ → lohitaṁ h etaṁ (pts)for mother’s milk is called blood in the discipline of the noble ones.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya
vuddhimanvāya → vuḍḍhimanvāya (sya-all) | vuddhimanvāya → vuṅaḍhimanvāya (bj: syā) | vuddhimanvāya → vuddhim-anvāya (pts) | paripākamanvāya → paripākam-anvāya (pts)Then, as the child grows and his faculties mature, yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.
seyyathidaṁ vaṅkakaṁ → seyyathīdaṁ vaṅkaṁ (sya-all) | ciṅgulakaṁ → ciṅgulikaṁ (sya-all) | tāni → yāni (bj: sī.væa) | vaṅkakaṁ → vaṅkaṁ (bj: syā, sī.avi) | mokkhacikaṁ → mokkhalikā (bj: sī.væa) | ciṅgulakaṁ → ciṅgulikaṁ (bj: syā)he plays at children’s games: toy plows, stick games, somersaults, toy windmills, toy measures, toy carts, and a toy bow & arrow.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya
vuddhimanvāya → vuḍḍhimanvāya (sya-all) | vuddhimanvāya → vuṅaḍhimanvāya (bj: syā) | vuddhimanvāya → vuddhim-anvāya (pts) | paripākamanvāya → paripākam-anvāya (pts)As he grows and his faculties mature (still further), pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—
samaṅgībhūto → samaṅgibhūto (bj) | samaṅgibhūto → samaṅgībhūto (bj: syā)he enjoys himself provided & endowed with the five strings of sensuality: cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
rajanīyehi → rajanīyehi pemanīyehi (sya-all) | rajanīyehi → rajanīyehi pemaniyehi (bj: syā) | kāmūpasaṁhitehi → kāmūpasañhitehi (th)forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, accompanied with sensual desire;

sotaviññeyyehi saddehi …sounds cognizable via the ear…

ghānaviññeyyehi gandhehi …aromas cognizable via the nose…

jivhāviññeyyehi rasehi …flavors cognizable via the tongue…

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
rajanīyehi → rajanīyehi pemanīyehi (sya-all) | kāmūpasaṁhitehi → kāmūpasañhitehi (th)tactile sensations cognizable via the body— agreeable, pleasing, charming, endearing, enticing, accompanied with sensual desire.

So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
piyarūpe → piyarūpe sārajjati (bj: sīmu9) | byāpajjati → appiyarūpe byāpajjati (bj: sīmu9) | parittacetaso → paritta cetaso (bjt)On seeing a form with the eye, he is infatuated with pleasing forms, and gets upset over unpleasing forms. He dwells with body-mindfulness unestablished, with limited awareness. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
tañca → tañ-ca (pts) | nappajānāti yatthassa → na-ppajānāti yatth assa (pts)He doesn’t discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
kiñci → kañci (pts) | yaṁ kiñci → yaṅkiñci (th)Engaged thus in predilection & opposition, he relishes any feeling he feels—pleasure, pain, neither-pleasure-nor-pain—welcomes it, & remains fastened to it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
nandī → nandi (sya-all)As he relishes that feeling, welcomes it, & remains fastened to it, delight arises. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
nandī → nandi (sya-all) | tassupādānapaccayā → tassa upādānapaccayā (sya-all) | tassupādānapaccayā → tassa upādāna paccayā (bj: syā) | sokaparidevadukkhadomanassupāyāsā → soka parideva dukkhadomanassupāyāsā (bjt) | sokaparidevadukkhadomanassupāyāsā → soka parideva dukkhadomanassu pāyāsā (th) | tadupādānaṁ tassupādānapaccayā → tad-upādānaṁ tass upādānapaccayā (pts)Now, any delight in feeling is clinging/sustenance. From his clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
evametassa → evam-etassa (pts)Such is the origination of this entire mass of stress & suffering.

Sotena saddaṁ sutvā …pe…On hearing a sound with the ear.…

ghānena gandhaṁ ghāyitvā …pe…On smelling an aroma with the nose.…

jivhāya rasaṁ sāyitvā …pe…On tasting a flavor with the tongue.…

kāyena phoṭṭhabbaṁ phusitvā …pe…On sensing a tactile sensation with the body.…

manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.On cognizing an idea with the intellect, he is infatuated with pleasing ideas, and gets upset over unpleasing ideas. He dwells with body-mindfulness unestablished, with limited awareness. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
tañca → tañ-ca (pts) | nappajānāti yatthassa → na-ppajānāti yatth assa (pts)He doesn’t discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
kiñci → kañci (pts) | yaṁ kiñci → yaṅkiñci (th)Engaged thus in predilection & opposition, he relishes any feeling he feels—pleasure, pain, neither-pleasure-nor-pain—welcomes it, & remains fastened to it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
nandī → nandi (bj, sya-all)As he relishes that feeling, welcomes it, & remains fastened to it, delight arises. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
nandī → nandi (bj, sya-all) | tassupādānapaccayā → tassa upādānapaccayā (sya-all) | jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā → jarā maraṇaṁ sokaparideva dukkhadomanassupāyāsā (bjt) | sokaparidevadukkhadomanassupāyāsā → soka parideva dukkha domanassu pāyāsā (th) | tadupādānaṁ tassupādānapaccayā → tad-upādānaṁ tass upādānapaccayā (pts)Now, any delight in feeling is clinging/sustenance. From his clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.Such is the origination of this entire mass of stress & suffering.

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.Now, there is the case where a Tathāgata appears in the world, worthy & rightly self-awakened. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
paccājāto → pacchā jāto (sya-all) | paccājāto → pacchājāto (bj: syā)He [the person discussed above], hearing the Dhamma, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.gains conviction in the Tathāgata So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
iti paṭisañcikkhati → itipaṭisañcikkhati (bjt)and reflects: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.‘Household life is confining, a dusty path. Life gone forth is the open air. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
nayidaṁ → na-y-idaṁ (pts)It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | yannūnāhaṁ → yan-nūnāhaṁ (pts) | pabbajeyyanti → pabbajeyyan-ti (pts)What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’ So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.When he has thus gone forth, endowed with the monks’ training & livelihood, then—abandoning the taking of life—he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.

Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.

Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
theto → ṭheto (sya-all) | theto → ṭheto (bj: syā)Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

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.
vā → (bj) | pisuṇaṁ → pisuṇā (bj: sī.avi) | vācāya → pisunāvācā (bj: sī.avi)Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
vācāya → pharusāvācā (bj: sī.avi)Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
bhāsitā → bhāsitā hoti (sya-all) | atthasaṁhitaṁ so bījagāmabhūtagāmasamārambhā → atthasañhitaṁ vījagāma bhūtagāmasamārambhā (sya-all) | bhāsitā → bhāsitāhoti (bj: syā)Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
bījagāmabhūtagāmasamārambhā → bījagāmabhūtagāmasamāramohā (pts) | so bījagāmabhūtagāmasamārambhā → vījagāma bhūtagāmasamārambhā (th)He abstains from damaging seed & plant life. ekabhattiko hoti rattūparato, virato vikālabhojanā.
rattūparato → rattuparato (bj) | rattuparato → rattūparato (bj: machasaṁ, syā, PTS)He eats only once a day, refraining from the evening meal and from food at the wrong time of day. Naccagītavāditavisūkadassanā paṭivirato hoti,
naccagītavāditavisūkadassanā → nacca gīta vādita visūkadassanā (th) | naccagītavāditavisūkadassanā → nacca-gīta-vāditavisūkadassanā (pts)He abstains from dancing, singing, instrumental music, and from watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā → mālā gandha vilepanadhāraṇa maṇḍanavibhūsanaṭṭhānā (th) | mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā → mālā-gandha-vilepana-dhāraṇamaṇḍana-vibhūsanaṭṭhānā (pts)He abstains from wearing garlands and from beautifying himself with scents & cosmetics. uccāsayanamahāsayanā paṭivirato hoti,
uccāsayanamahāsayanā → uccāsayana mahāsayanā (th) | uccāsayanamahāsayanā → uccāsayana-mahāsayanā (pts)He abstains from high and luxurious beds & seats. jātarūparajatapaṭiggahaṇā paṭivirato hoti,He abstains from accepting gold & money. āmakadhaññapaṭiggahaṇā paṭivirato hoti,He abstains from accepting uncooked grain… āmakamaṁsapaṭiggahaṇā paṭivirato hoti,raw meat… itthikumārikapaṭiggahaṇā paṭivirato hoti,
itthikumārikapaṭiggahaṇā → itthīkumārikapaṭiggahaṇā (sya-all) | itthikumārikapaṭiggahaṇā → itthīka māri paṭiggahaṇā (bj: sī.avi)women & girls… dāsidāsapaṭiggahaṇā paṭivirato hoti,
dāsidāsapaṭiggahaṇā → dāsī dāsapaṭiggahaṇā (sya-all)male & female slaves… ajeḷakapaṭiggahaṇā paṭivirato hoti,
ajeḷakapaṭiggahaṇā → khetta vatthupaṭiggahaṇā paṭivirato hoti aje ḷakapaṭiggahaṇā (th)goats & sheep… kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,fowl & pigs… hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
hatthigavāssavaḷavapaṭiggahaṇā → hatthigavāssavaḷavāpaṭiggahaṇā (bj, pts) | hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti → hatthi gava ssa vaḷava (th) | hatthigavāssavaḷavapaṭiggahaṇā → hatthi-gavāssa-vaḷavāpaṭiggahaṇā (pts)elephants, cattle, steeds, & mares… khettavatthupaṭiggahaṇā paṭivirato hoti,
khettavatthupaṭiggahaṇā → dūteyyapahīṇagamanānuyogā (sya-all) | khettavatthupaṭiggahaṇā → paṭiggahaṇā (th)fields & property. dūteyyapahiṇagamanānuyogā paṭivirato hoti,
dūteyyapahiṇagamanānuyogā → kaya vikkayā (sya-all) | dūteyyapahiṇagamanānuyogā → dūteyyapahīṇagamanānuyogā (th)He abstains from running messages… kayavikkayā paṭivirato hoti,
kayavikkayā → tulākūṭa kaṁsakūṭa mānakūṭā (sya-all) | kayavikkayā → kaya vikkayā (th)from buying & selling… tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
tulākūṭakaṁsakūṭamānakūṭā → ukkoṭana vañcana nikati sāviyogā (sya-all) | tulākūṭakaṁsakūṭamānakūṭā → tulākūṭa-kaṁsakūṭa-mānakūṭā (bjt, pts) | tulākūṭakaṁsakūṭamānakūṭā → tulākūṭa kaṁsakūṭa mānakūṭā (th)from dealing with false scales, false metals, & false measures… ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
sāciyogā → sāviyogā (bj: syā) | ukkoṭanavañcananikatisāciyogā → ukkoṭanavañcana-nikati-sāciyogā (my) | ukkoṭanavañcananikatisāciyogā → ukkoṭana-vañcana-nikati-sāciyogā (bjt, pts) | ukkoṭanavañcananikatisāciyogā → ukkoṭana vañcana nikati sāviyogā (th)from bribery, deception, & fraud. chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
viparāmosa → viparāmāsā (bj: sī, katthaci) | hoti → passa ma. ni. 1.293 cūḷahatthipadopame (cck note) | chedanavadhabandhanaviparāmosaālopasahasākārā → chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā (my) | chedanavadhabandhanaviparāmosaālopasahasākārā → chedana-vadha-bandhana-viparāmosa-ālopa-sahasākārā (bjt) | chedanavadhabandhanaviparāmosaālopasahasākārā → chedana vadhabandhana viparāmosa ālopa sahasākārā (th) | chedanavadhabandhanaviparāmosaālopasahasākārā → chedana-vadhabandhana-viparāmosa-ālopa-sahasākārā (pts)He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
kāyaparihārikena → kāyaparihāriyena (bj) | kucchiparihārikena → kucchiparihāriyena (bj) | so → (bj, sya-all, pts) | kāyaparihāriyena → kāyaparihārikena (bj: machasaṁ, syā, PTS, sī.avi) | yeneva → yen eva (pts) | samādāyeva → samādāy eva (pts)He is content with a set of robes to provide for his body and alms food to provide for his hunger. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
pakkhī sakuṇo → pakkhisakuṇo (bj) | yeneva → yan eva (pts) | pakkhisakuṇo → pakkhīsakuṇo (bj: machasaṁ, syā) | seyyathāpi → seyyathā pi (pts) | sapattabhārova → sapattabhāro va (pts)Just as a bird, wherever it goes, flies with its wings as its only burden; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
kucchiparihārikena → kucchiparihāriyena (bj) | so → (bj, sya-all, pts) | yeneva → so yena yeneva (bj: machasaṁ) | evameva → evam-evaṁ (pts) | yeneva → yen eva (pts) | samādāyeva → samādāy eva (pts)so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.On seeing a form with the eye, he doesn’t grasp at any theme or details by which— Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
yatvādhikaraṇamenaṁ → yatvādhikaraṇam-enaṁ (pts)if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him.

Sotena saddaṁ sutvā …pe…On hearing a sound with the ear.…

ghānena gandhaṁ ghāyitvā …pe…On smelling an aroma with the nose.…

jivhāya rasaṁ sāyitvā …pe…On tasting a flavor with the tongue.…

kāyena phoṭṭhabbaṁ phusitvā …pe…On touching a tactile sensation with the body.…

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
nānubyañjanaggāhī → nāmubyañjanaggāhī (pts)On cognizing an idea with the intellect, he doesn’t grasp at any theme or details by which— Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.
yatvādhikaraṇamenaṁ → yatvādhikaraṇam-enaṁ (pts)if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

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.
samiñjite → sammiñjite (bjt, th) | saṅghāṭipattacīvaradhāraṇe → saṅghāṭi patta cīvaradhāraṇe (th) | uccārapassāvakamme → uccāra passāvakamme (th)When going forward and returning, he makes himself alert. When looking toward and looking away… when bending and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl… when eating, drinking, chewing, and tasting… when urinating and defecating… when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself alert.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho si, sya-all potthakesu natthi, 9M:1042; 10M:20, 10M:1289; 11M:44; 15A4:1264; 31Pu:449 | ariyena → (bj) | satisampajaññena → ariyena satisampajaññena (bj: machasaṁ) | samannāgato → passa ma. ni. 1.296 cūḷahatthipadopame (cck note)Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;
thinamiddhaṁ → thīnamiddhaṁ (bj, cck, sya-all, pts) | vigatathinamiddho → vigatathīnamiddho (bj, cck, sya-all, pts) | thinamiddhā → thīnamiddhā (bj, cck, sya-all, pts) | thīnamiddhaṁ → thīnamiddhaṁ (bj: machasaṁ)Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
uddhaccakukkuccaṁ → uddhacca kukkuccaṁ (th) | uddhaccakukkuccā → uddhacca kukkuccā (th)Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
akathaṅkathī → akathaṁkathī (my, th, ms2005, pts)Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
pañca nīvaraṇe → pañcanīvaraṇe (bjt)Having abandoned these five hindrances—imperfections of awareness that weaken discernment— vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
jhānaṁ → paṭhamajjhānaṁ (bj: sīmu9) | vivicceva → eva (pts)then, quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
jhānaṁ → jhānaṁ upasampajja viharati (sya-all) | + → pītiyāca virāgā upekkhako (bjt) | caparaṁ → ca paraṁ (pts)With the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. tatiyaṁ jhānaṁ …pe…
+ → upasampajja viharati sukhassaca pahānā dukkhassaca pahānā (bjt)With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
sārajjati → piyarūpe na sārajjati (bj: sī.væa)On seeing a form with the eye, he isn’t infatuated with pleasing forms, and doesn’t get upset over unpleasing forms. He dwells with body-mindfulness established, with unlimited awareness. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
yathābhūtaṁ → yathā bhūtaṁ (bjt) | tañca → tañ-ca (pts) | yatthassa → yatth assa (pts)He discerns, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
nājjhosāya → na ajjhosāya (sya-all) | kiñci → kañci (pts) | yaṁ kiñci → yaṅkiñci (th)Having thus abandoned predilection & opposition, he doesn’t relish any feeling he feels—pleasure, pain, neither pleasure nor pain—doesn’t welcome it, doesn’t remain fastened to it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
anajjhosāya → na ajjhosāya (sya-all) | nandī → nandi (sya-all)As he doesn’t relish that feeling, doesn’t welcome it, & doesn’t remain fastened to it, delight doesn’t arise. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
nandīnirodhā → nandinirodhā (sya-all) | sokaparidevadukkhadomanassupāyāsā → soka parideva dukkhadomanassupāyāsā (th)From the cessation of his delight comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
evametassa → evam-etassa (pts)Such is the cessation of this entire mass of stress & suffering.

Sotena saddaṁ sutvā …pe…
+ → piyarūpe sadde (bjt)On hearing a sound with the ear.…

ghānena gandhaṁ ghāyitvā …pe…
+ → piyarūpe gandhe (bjt)On smelling an aroma with the nose.…

jivhāya rasaṁ sāyitvā …pe…
+ → piyarūpe rase (bjt)On tasting a flavor with the tongue.…

kāyena phoṭṭhabbaṁ phusitvā …pe…
+ → piyarūpe phoṭṭhabbe (bjt)On sensing a tactile sensation with the body.…

manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,
upaṭṭhitakāyasati → upaṭṭhitakāyasatī (bjt)On cognizing an idea with the intellect, he isn’t infatuated with pleasing ideas, and doesn’t get upset over unpleasing ideas. He dwells with body-mindfulness established, with unlimited awareness. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
tañca → tañ-ca (pts) | yatthassa → yatth assa (pts)He discerns, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
nājjhosāya → na ajjhosāya (sya-all) | kiñci → kañci (pts) | kiñci → kiñca (bj: PTS) | anurodhavirodhavippahīno yaṁ kiñci → anurodha virodhavippahīno yaṅkiñci (th)Having thus abandoned predilection & opposition, he doesn’t relish any feeling he feels—pleasure, pain, neither pleasure nor pain—doesn’t welcome it, doesn’t remain fastened to it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
anajjhosāya → na ajjhosāya (sya-all) | nandī → nandi (sya-all)As he doesn’t relish that feeling, doesn’t welcome it, & doesn’t remain fastened to it, delight doesn’t arise. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
nandīnirodhā → nandinirodhā (sya-all) | sokaparidevadukkhadomanassupāyāsā → soka parideva dukkha domanassu pāyāsā (th)From the cessation of his delight comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
evametassa → evam-etassa (pts)Such is the cessation of this entire mass of stress & suffering.

Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
bhikkhuṁ → sātiṁ bhikkhuṁ (bj: sī.væa) | taṇhāsaṅghāṭa → saṅghāṭi (bj: sī.væa) | saṅkhittena → saṁkhittena (my, bjt, ms2005) | mahātaṇhājālataṇhāsaṅghāṭappaṭimukkanti → mahātaṇhājāla-taṇhāsaṅghāṭa paṭimukkanti (bjt) | mahātaṇhājālataṇhāsaṅghāṭappaṭimukkanti → mahātaṇhājāla taṇhāsaṅghāṭapaṭimukkanti (th)Monks, remember this, my brief (account of) release through the destruction of craving; and Sāti, the Fisherman’s Son, as tied up in the great net of craving, the great tangle of craving.”

Idamavoca bhagavā.
idamavoca → idam-avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.