Evaṁ me sutaṁ—
evaṁ me → evamme (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. Tatra kho āyasmā sāriputto bhikkhū āmantesi:
āmantesi → āmantesi bhikkhavo ti (pts)Then Ven. Sāriputta addressed the monks, “āvuso bhikkhave”ti.
bhikkhaveti → bhikkhavoti (bj, sya-all) | bhikkhaveti āvusoti → ti (pts)“Friend monks!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
kho → (sya-all)“Yes, friend,” the monks responded to him. Āyasmā sāriputto etadavoca:
etadavoca → etad-avoca (pts)Ven. Sāriputta said,

“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.
Sammādiṭṭhi → sammādiṭṭhī (cck: sī. syā.)“’Right view, right view’ it is said. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
sammādiṭṭhi → sammādiṭṭhī (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhi (bj: syā) | saddhammanti → saddhammaṁ (bj: machasaṁ) | ujugatāssa → ujugatā ssa (pts) | saddhammanti → saddhamman-ti (pts)To what extent is a disciple of the noble ones a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma?”

“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.
dūratopi → dūrato pi (pts) | atthamaññātuṁ → attham-aññātuṁ (pts)“We would come from a long distance, friend, to learn the meaning of these words in Ven. Sāriputta’s presence. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.
vatāyasmantaṁyeva → vatāyasmantaṁ yeva (bjt) | vatāyasmantaṁyeva → vat āyasmantaṁ yeva (pts)It would be good if Ven. Sāriputta himself would enlighten us as to their meaning. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.Having listened to him, the monks will bear it in mind.”

“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
tena hi āvuso → tenahāvuso (bj) | tenahāvuso → tena hi āvuso (bj: machasaṁ, syā) | āvuso → tenahāvuso (sya-all: sī. yu.) | tena hi → tenahi (th) | manasi karotha → manasikarotha (th, pts) | hi → h (pts)“Then in that case, friends, listen & pay close attention. I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
evamāvusoti → evam-āvuso ti (pts)“As you say, friend,” the monks responded to him. Āyasmā sāriputto etadavoca:
etadavoca → etad-avoca (pts)

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—
akusalañca → akusalañ-ca (pts) | akusalamūlañca → akusalamūlañ-ca (pts) | kusalañca → kusalañ-ca (pts) | kusalamūlañca → kusalamūlañ-ca (pts)Ven. Sāriputta said, “When a disciple of the noble ones discerns what is unskillful, discerns the root of what is unskillful, discerns what is skillful, and discerns the root of what is skillful, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | ujugatāssa → ujugatā ssa (pts)it is to that extent that he is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.

Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ?
kusalamūlaṁ → kusalamūlanti (bj) | kusalaṁ → katamaṁ panāvuso kusalaṁ (bj: syā) | kusalamūlanti → kusalamūlaṁ (bj: machasaṁ, __T__) | panāvuso → pan āvuso (pts)“And what is unskillful? Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—
pharusā vācā → pharusavācā (mr) | pisuṇā vācā → pisuṇavācā (mr) | vācā → pisuṇavācā (cck: ka.) | vācā → pharusavācā (cck: ka.) | pisuṇā vācā → pisuṇāvācā (bjt) | pharusā vācā → pharusāvācā (bjt) | kāmesumicchācāro → kāmesu micchācāro (pts)Taking life is unskillful, taking what is not given… sexual misconduct… lying… divisive speech… harsh speech… idle chatter is unskillful. Covetousness… ill will… wrong views are unskillful. idaṁ vuccatāvuso akusalaṁ.
vuccatāvuso → vuccat āvuso (pts)These things are called unskillful.

Katamañcāvuso, akusalamūlaṁ?
katamañcāvuso → katamañ-c āvuso (pts)“And what are the roots of what is unskillful? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. idaṁ vuccatāvuso, akusalamūlaṁ.
vuccatāvuso → vuccat āvuso (pts)These are called the roots of what is unskillful.

Katamañcāvuso, kusalaṁ?
katamañcāvuso → katamañ-c āvuso (pts)“And what is skillful? Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ—
pisuṇāya vācāya → pisuṇāvācā (bj) | pharusāya vācāya → pharusāvācā (bj) | kāmesumicchācārā → kāmesu micchācārā (bjt, pts)Abstaining from taking life is skillful, abstaining from taking what is not given… from sexual misconduct… from lying… from divisive speech… from harsh speech… abstaining from idle chatter is skillful. Lack of covetousness… lack of ill will… right views are skillful. idaṁ vuccatāvuso, kusalaṁ.
vuccatāvuso → vuccat āvuso (pts)These things are called skillful.

Katamañcāvuso, kusalamūlaṁ?
katamañcāvuso → katamañ-c āvuso (pts)“And what are the roots of what is skillful? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—Lack of greed is a root of what is skillful, lack of aversion… lack of delusion is a root of what is skillful. idaṁ vuccatāvuso, kusalamūlaṁ.
vuccatāvuso → vuccat āvuso (pts)These are called the roots of what is skillful.

Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
diṭṭheva dhamme dukkhassantakaro → diṭṭhevadhamme dukkhassantaṅkaro (bj) | dukkhassantaṅkaro → dukkhassantakaro (bj: machasaṁ, syā, PTS) | diṭṭheva → diṭṭhe va (pts) | dukkhassantakaro → dukkhass antakaro (pts)“When a disciple of the noble ones discerns what is unskillful in this way, discerns the root of what is unskillful in this way, discerns what is skillful in this way, and discerns the root of what is skillful in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts) | saddhammanti → saddhamman-ti (pts)it is to this extent that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
apucchuṁ → āpucchuṁ (bj); apucchiṁsu (sya-all) | uttari → uttariṁ (bj, sya-all, pts1ed) | uttari → uttariṁ (pts) | sādhāvusoti → sādhu āvusoti (bj: katthaci) | āpucchuṁ → apucchuṁ (bj: machasaṁ); apucchiṁsu (bj: syā) | uttari → uttariṁ (cck: sī. syā. pī.) | apucchuṁ → apucchiṁsu (cck: syā.) | + → kammapathavāro (bjt) | sādhāvusoti → sādh āvuso ti (pts)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
sammādiṭṭhi → sammādiṭṭhī (sya-all) | panāvuso aññopi → pan āvuso añño pi (pts) | ujugatāssa → ujugatā ssa (pts) | saddhammanti → saddhamman-ti (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“Siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all) | āvuso → siyāvuso’ti āyasmā sāriputto avoca (bj: syā) | siyāvusoti → siyāvuso yato kho āvuso (sya-all: sī. yu.)“There would. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—
āhāranirodhagāminiṁ paṭipadañca → āhāranirodhagāminīpaṭipadañca (pts) | āhāranirodhagāminiṁ → nirodhagāmini (bj: PTS) | āhārañca → āhārañ-ca (pts) | āhārasamudayañca → āhārasamudayañ-ca (pts) | āhāranirodhañca → āhāranirodhañ-ca (pts) | āhāranirodhagāminiṁ paṭipadañca → āhāranirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts)then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?
katamā → katamo (bj) | paṭipadā cattārome → paṭipadāti cattāro me (bj) | paṭipadā → paṭipadāti (sya-all) | paṭipadāti → paṭipadā (bj: machasaṁ, PTS) | panāvuso → pan āvuso (pts) | āhāranirodhagāminī paṭipadā → āhāranirodhagāminī-paṭipadā (pts)“And what is nutriment? What is the origination of nutriment? What is the cessation of nutriment? What is the way of practice leading to the cessation of nutriment? Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
cattārome → cattāro me (bjt, pts)“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) | tatiyā → tatiyo (pts) | catutthaṁ → catuttho (pts) | kabaḷiṅkāro → kabaḷīkāro (bj: machasaṁ); kavaḷiṁkāro (bj: syā) | tatiyā → tativo (bj: PTS) | catutthaṁ → catuttho (bj: PTS) | kabaḷīkāro → kabaḷiṁkāro (pts)Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | āhāranirodhagāminī paṭipadā seyyathidaṁ → āhāranirodhagāminī-paṭipadā seyyathīdaṁ (pts)From the origination of craving comes the origination of nutriment. From the cessation of craving comes the cessation of nutriment. And the way of practice leading to the cessation of nutriment is just this very noble eightfold path: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
dukkhassantakaro → dukkhassantaṅkaro (bj) | āhāranirodhagāminiṁ paṭipadaṁ → āhāranirodhagāminīpaṭipadaṁ (pts) | diṭṭheva dhamme → diṭṭhevadhamme (my) | āhāranirodhagāminiṁ paṭipadaṁ → āhāranirodhagāminī-paṭipadaṁ (pts) | diṭṭheva → diṭṭhe va (pts) | dukkhassantakaro → dukkhass antakaro (pts)“Now, when a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts) | saddhammanti → saddhamman-ti (pts)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
uttari → uttariṁ (bj, sya-all, pts) | apucchuṁ → āpucchuṁ (bj); apucchiṁsu (sya-all) | āpucchuṁ → āpucchiṁsu (bj: aṭṭhakathā) | + → āhāravāro (bjt) | sādhāvusoti → sādh āvuso ti (pts)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
panāvuso aññopi → pan āvuso añño pi (pts) | saddhammanti → saddhamman-ti (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“Siyā, āvuso.“There would. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—
dukkhanirodhagāminiṁ paṭipadañca → dukkhanirodhagāminīpaṭipadañca (pts) | dukkhañca → dukkhañ-ca (pts) | dukkhasamudayañca → dukkhasamudayañ-ca (pts) | dukkhanirodhañca → dukkhanirodhañ-ca (pts) | dukkhanirodhagāminiṁ paṭipadañca → dukkhanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | saddhammaṁ katamaṁ panāvuso → saddhammanti katamampanāvuso (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj) | + → ti (bjt) | panāvuso → pan āvuso (pts) | dukkhanirodhagāminī paṭipadā → dukkhanirodhagāminī-paṭipadā (pts)“And what is stress? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—
dukkhā → dukkhā vyādhipi dukkho (bj) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (cck: ka.) | saṅkhittena → saṁkhittena (my, ms2005) | sokaparidevadukkhadomanassupāyāsāpi → soka parideva dukkha domanassupāyāsāpi (th) | sampayogopi → sampayogo (th) | vippayogopi → vippayogo (th) | jātipi → jāti pi dukkhā jarā pi (pts) | jarāpi → byādhi pi (pts) | maraṇampi → maraṇam-pi (pts) | sokaparidevadukkhadomanassupāyāsāpi → sokaparidevadukkhadomanassupāyāsā pi (pts) | appiyehi sampayogopi dukkho piyehi vippayogopi dukkho yampicchaṁ → yam-p icchaṁ (pts) | tampi → tam-pi (pts) | pañcupādānakkhandhā → pañc upādānakkhandhā (pts)Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful. idaṁ vuccatāvuso, dukkhaṁ.
dukkhaṁ → asmiṁ dukkhasaccaniddese pariyāya dukkhadhammāva vuttā. tathāpi “appiyehi sampayogo dukkho (bj: piyehi vippayogo dukkho“ti aññatra niddiṭṭhāni pariyāya dukkhāni idha aniddiṭṭhāni. tānipi syāma - maramma potthakesu dissanti. tesu pana “vyādhipi dukkho“ti na dissati.) | vuccatāvuso → vuccat āvuso (pts)This is called stress. Katamo cāvuso, dukkhasamudayo?
cāvuso → āvuso (pts)“What is the origination of stress? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
ponobbhavikā → ponobhavikā (bj, pts1ed) | ponobbhavikā nandīrāgasahagatā → ponobhavikā nandirāgasahagatā (bj, pts) | nandīrāgasahagatā → ponobhavikā (cck: sī. pī.) | tatratatrābhinandinī → nandirāgasahagatā (cck: sī. pī.) | seyyathidaṁ → seyyathīdaṁ (th, pts) | yāyaṁ → yā yaṁ (pts)The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — kāmataṇhā bhavataṇhā vibhavataṇhā—i.e., craving for sensuality, craving for becoming, craving for non-becoming. ayaṁ vuccatāvuso, dukkhasamudayo.
vuccatāvuso → vuccat āvuso (pts)This is called the origination of stress. Katamo cāvuso, dukkhanirodho?
cāvuso → āvuso (pts)“And what is the cessation of stress? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
tassāyeva → tassā yeva (pts)The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. ayaṁ vuccatāvuso, dukkhanirodho.
vuccatāvuso → vuccat āvuso (pts)This is called the cessation of stress. Katamā cāvuso, dukkhanirodhagāminī paṭipadā?
cāvuso dukkhanirodhagāminī paṭipadā → āvuso dukkhanirodhagāminī-paṭipadā (pts)“And what is the way of practice leading to the cessation of stress? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
maggo → maggo dukkhanirodhagāminī paṭipadā (bj) | seyyathidaṁ → dukkhanirodhagāminīpaṭipadā seyyathīdaṁ (pts) | ayameva → ayam-eva (pts) | seyyathidaṁ → dukkhanirodhagāminī-paṭipadā seyyathīdaṁ (pts)Just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi—
+ → sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati (bjt)right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.This is called the way of practice leading to the cessation of stress.

Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
dukkhassantakaro → dukkhassantaṅkaro (bj) | dukkhanirodhagāminiṁ paṭipadaṁ → dukkhanirodhagāminīpaṭipadaṁ (pts) | diṭṭheva dhamme → diṭṭhevadhamme (my) | dukkhanirodhagāminiṁ paṭipadaṁ → dukkhanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
uttari → uttariṁ (bj, sya-all) | apucchuṁ → āpucchuṁ (bj); apucchiṁsu (sya-all) | + → saccavāro (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
sammādiṭṭhi → sammādiṭṭhī (sya-all) | panāvuso aññopi → pan āvuso añño pi (pts) | saddhammanti → saddhamman-ti (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“Siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—
jarāmaraṇanirodhagāminiṁ paṭipadañca → jarāmaraṇanirodhagāminīpaṭipadañca (pts) | jarāmaraṇañca → jarāmaraṇañ-ca (pts) | jarāmaraṇasamudayañca → jarāmaraṇasamudayañ-ca (pts) | jarāmaraṇanirodhañca → jarāmaraṇanirodhañ-ca (pts) | jarāmaraṇanirodhagāminiṁ paṭipadañca → jarāmaraṇanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | jarāmaraṇanirodhagāminī paṭipadā → jarāmaraṇanirodhagāminī-paṭipadā (pts)“And what is aging & death? What is the origination of aging & death? What is the cessation of aging & death? What is the way of practice leading to the cessation of aging & death? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—
Yā → yaṁ (pts1ed, mr) | valitacatā → sī. yu. valittacatā (sya-all: vallittacatāti amhākaṁ khanti)“Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, ayaṁ vuccatāvuso, jarā.
vuccatāvuso → vuccati (sya-all) | vuccatāvuso → vuccat āvuso (pts)that is called aging. Katamañcāvuso, maraṇaṁ?
katamañcāvuso → katamañ-c āvuso (pts) Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—
maccu maraṇaṁ kālaṅkiriyā → maccumaraṇaṁ kālakiriyā (bj, pts) | kaḷevarassa → kalebarassa (bj); kaḷebarassa (pts) | jīvitindriyassupacchedo → (bj, pts); jīvitindriyassa upacchedo (sya-all) | kālaṅkiriyā → kālakiriyā (sya-all) | yā → yaṁ (pts) | Yā → yaṁ (pī. ka.), satipaṭṭhānasuttepi (cck note) | kālaṅkiriyā → kālaṁkiriyā (my, ms2005)Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, idaṁ vuccatāvuso, maraṇaṁ.
vuccatāvuso → vuccati (sya-all) | vuccatāvuso → vuccat āvuso (pts)that is called death. Iti ayañca jarā idañca maraṇaṁ—
ayañca → ayañ-ca (pts) | idañca → idañ-ca (pts)This aging & this death idaṁ vuccatāvuso, jarāmaraṇaṁ.
vuccatāvuso → vuccat āvuso (pts)are called aging & death. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | jarāmaraṇanirodhagāminī paṭipadā seyyathidaṁ → jarāmaraṇanirodhagāminī-paṭipadā seyyathīdaṁ (pts)From the origination of birth comes the origination of aging & death. From the cessation of birth comes the cessation of aging & death. And the way of practice leading to the cessation of aging & death is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
pahāya → pahāya paṭighānusayaṁ paṭivinodetvā (bj, pts) | dukkhassantakaro hoti → (bj, sya-all) | jarāmaraṇasamudayaṁ → jarāmaraṇasamudaṁ (cck) | jarāmaraṇanirodhagāminiṁ paṭipadaṁ → jarāmaraṇanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts)“Now, when a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → jarāmaraṇavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—
jātinirodhagāminiṁ paṭipadañca → jātinirodhagāminīpaṭipadañca (pts) | jātiñca → jātiñ-ca (pts) | jātisamudayañca → jātisamudayañ-ca (pts) | jātinirodhañca → jātinirodhañ-ca (pts) | jātinirodhagāminiṁ paṭipadañca → jātinirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | panāvuso → pan āvuso (pts) | jātinirodhagāminī paṭipadā → jātinirodhagāminī-paṭipadā (pts)“And what is birth? What is the origination of birth? What is the cessation of birth? What is the way of practice leading to the cessation of birth? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—
okkanti → okkanti nibbatti (sya-all)”Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of (sense) spheres of the various beings in this or that group of beings, ayaṁ vuccatāvuso, jāti.
vuccatāvuso → vuccat āvuso (pts)that is called birth. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | jātinirodhagāminī paṭipadā seyyathidaṁ → jātinirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of becoming comes the origination of birth. From the cessation of becoming comes the cessation of birth. And the way of practice leading to the cessation of birth is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | jātinirodhagāminiṁ paṭipadaṁ → jātinirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | jātinirodhagāminiṁ paṭipadaṁ → jātinirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → jātivāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—
bhavanirodhagāminiṁ paṭipadañca → bhavanirodhagāminīpaṭipadañca (pts) | bhavasamudayañca → bhavasamudayañ-ca (pts) | bhavanirodhañca → bhavanirodhañ-ca (pts) | bhavanirodhagāminiṁ paṭipadañca → bhavanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?
paṭipadā tayome → paṭipadāti tayo me (bj) | paṭipadā → paṭipadāti (sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | bhavanirodhagāminī paṭipadā → bhavanirodhagāminī-paṭipadā (pts)“And what is becoming? What is the origination of becoming? What is the cessation of becoming? What is the way of practice leading to the cessation of becoming? Tayome, āvuso, bhavā—
tayome → tayo me (bjt, pts)“There are these three becomings: kāmabhavo, rūpabhavo, arūpabhavo.sensual becoming, form becoming, & formless becoming. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | bhavanirodhagāminī paṭipadā seyyathidaṁ → bhavanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of clinging comes the origination of becoming. From the cessation of clinging comes the cessation of becoming. And the way of practice leading to the cessation of becoming is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.
dukkhassantakaro hoti → (bj, sya-all) | bhavanirodhagāminiṁ paṭipadaṁ → bhavanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | bhavanirodhagāminiṁ paṭipadaṁ → bhavanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → bhavavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—
upādānanirodhagāminiṁ paṭipadañca → upādānanirodhagāminīpaṭipadañca (pts) | upādānañca → upādānañ-ca (pts) | upādānasamudayañca → upādānasamudayañ-ca (pts) | upādānanirodhañca → upādānanirodhañ-ca (pts) | upādānanirodhagāminiṁ paṭipadañca → upādānanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | upādānanirodhagāminī paṭipadā cattārimāni → upādānanirodhagāminīpaṭipadā cattāro me (pts) | + → ti (bjt) | panāvuso → pan āvuso (pts) | upādānanirodhagāminī paṭipadā → upādānanirodhagāminī-paṭipadā (pts)“And what is clinging? What is the origination of clinging? What is the cessation of clinging? What is the way of practice leading to the cessation of clinging? Cattārimāni, āvuso, upādānāni—
cattārimāni → cattāro me (pts)“There are these four clingings: kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
kāmupādānaṁ diṭṭhupādānaṁ sīlabbatupādānaṁ attavādupādānaṁ → kāmūpādānaṁ diṭṭhūpādānaṁ sīlabbatūpādānaṁ attavādūpādānaṁ (bj) | sīlabbatupādānaṁ → sīlabbattupādānaṁ (th)sensuality clinging, view clinging, habit & practice clinging, and doctrine of self clinging. This is called clinging. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | upādānanirodhagāminī paṭipadā seyyathidaṁ → upādānanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of craving comes the origination of clinging. From the cessation of craving comes the cessation of clinging. And the way of practice leading to the cessation of clinging is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | upādānanirodhagāminiṁ paṭipadaṁ → upādānanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | upādānanirodhagāminiṁ paṭipadaṁ → upādānanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → upādānavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—
taṇhānirodhagāminiṁ paṭipadañca → taṇhānirodhagāminīpaṭipadañca (pts) | taṇhāsamudayañca → taṇhāsamudayañ-ca (pts) | taṇhānirodhañca → taṇhānirodhañ-ca (pts) | taṇhānirodhagāminiṁ paṭipadañca → taṇhānirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (sya-all) | taṇhānirodhagāminī paṭipadā → taṇhānirodhagāminī-paṭipadā (pts)“And what is craving? What is the origination of craving? What is the cessation of craving? What is the way of practice leading to the cessation of craving? Chayime, āvuso, taṇhākāyā—
chayime → cha-y-ime (pts)“There are these six cravings: rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
rūpataṇhā → rupataṇhā (pts)craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | taṇhānirodhagāminī paṭipadā seyyathidaṁ → taṇhānirodhagāminī-paṭipadā seyyathīdam (pts)“From the origination of feeling comes the origination of craving. From the cessation of feeling comes the cessation of craving. And the way of practice leading to the cessation of craving is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | taṇhānirodhagāminiṁ paṭipadaṁ → taṇhānirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | taṇhānirodhagāminiṁ paṭipadaṁ → taṇhānirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → taṇhāvāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—
vedanānirodhagāminiṁ paṭipadañca → vedanānirodhagāminīpaṭipadañca (pts) | vedanañca → vedanañ-ca (pts) | vedanāsamudayañca → vedanāsamudayañ-ca (pts) | vedanānirodhañca → vedanānirodhañ-ca (pts) | vedanānirodhagāminiṁ paṭipadañca → vedanānirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | vedanānirodhagāminī paṭipadā → vedanānirodhagāminī-paṭipadā (pts)“And what is feeling? What is the origination of feeling? What is the cessation of feeling? What is the way of practice leading to the cessation of feeling? Chayime, āvuso, vedanākāyā—
chayime → cha-y-ime (pts)“There are these six feelings: cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | vedanānirodhagāminī paṭipadā seyyathidaṁ → vedanānirodhagāminīpaṭipadā seyyathīdaṁ (pts)“From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And the way of practice leading to the cessation of feeling is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | vedanānirodhagāminiṁ paṭipadaṁ → vedanānirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | vedanānirodhagāminiṁ paṭipadaṁ → vedanānirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → vedanāvāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—
phassanirodhagāminiṁ paṭipadañca → phassanirodhagāminīpaṭipadañca (pts) | phassañca → phassañ-ca (pts) | phassasamudayañca → phassasamudayañ-ca (pts) | phassanirodhañca → phassanirodhañ-ca (pts) | phassanirodhagāminiṁ paṭipadañca → phassanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | panāvuso → pan āvuso (pts) | phassanirodhagāminī paṭipadā → phassanirodhagāminī-paṭipadā (pts)“And what is contact? What is the origination of contact? What is the cessation of contact? What is the way of practice leading to the cessation of contact? Chayime, āvuso, phassakāyā—
chayime → cha-y-ime (pts)“There are these six classes of contact: cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact: This is called contact. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | phassanirodhagāminī paṭipadā seyyathidaṁ → phassanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of the six sense media comes the origination of contact. From the cessation of the six sense media comes the cessation of contact. And the way of practice leading to the cessation of contact is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.
sammāsamādhi → pe-sammāsamādhi (pts)right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | phassanirodhagāminiṁ paṭipadaṁ → phassanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | phassanirodhagāminiṁ paṭipadaṁ → phassanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → phassavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—
saḷāyatananirodhagāminiṁ paṭipadañca → saḷāyatananirodhagāminīpaṭipadañca (pts) | saḷāyatanañca → saḷāyatanañ-ca (pts) | saḷāyatanasamudayañca → saḷāyatanasamudayañ-ca (pts) | saḷāyatananirodhañca → saḷāyatananirodhañ-ca (pts) | saḷāyatananirodhagāminiṁ paṭipadañca → saḷāyatananirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | saḷāyatananirodhagāminī paṭipadā → saḷāyatananirodhagāminī-paṭipadā (pts)“And what are the six sense media? What is the origination of the six sense media? What is the cessation of the six sense media? What is the way of practice leading to the cessation of the six sense media? Chayimāni, āvuso, āyatanāni—
chayimāni → cha-y-imāni (pts)“There are these six sense media: cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
cakkhāyatanaṁ → cakkhvāyatanaṁ (sya-all)the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium: These are called the six sense media. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | saḷāyatananirodhagāminī paṭipadā seyyathidaṁ → saḷāyatananirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of name-&-form comes the origination of the six sense media. From the cessation of name-&-form comes the cessation of the six sense media. And the way of practice leading to the cessation of the six sense media is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | saḷāyatananirodhagāminiṁ paṭipadaṁ → saḷāyatananirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | saḷāyatananirodhagāminiṁ paṭipadaṁ → saḷāyatananirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → saḷāyatanavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—
nāmarūpasamudayañca → nāmarūpasamudayāñca (pts) | nāmarūpanirodhagāminiṁ paṭipadañca → nāmarūpanirodhagāminīpaṭipadañca (pts) | nāmarūpañca → nāmarūpañ-ca (pts) | nāmarūpasamudayañca → nāmarūpasamudayāñ-ca (pts) | nāmarūpanirodhañca → nāmarūpanirodhañ-ca (pts) | nāmarūpanirodhagāminiṁ paṭipadañca → nāmarūpanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | nāmarūpanirodhagāminī paṭipadā → nāmarūpanirodhagāminīpaṭipadā (pts)“And what is name-&-form? What is the origination of name-&-form? What is the cessation of name-&-form? What is the way of practice leading to the cessation of name-&-form? Vedanā, saññā, cetanā, phasso, manasikāro—“Feeling, perception, intention, contact, & attention: idaṁ vuccatāvuso, nāmaṁ;
vuccatāvuso → vuccati (sya-all) | vuccatāvuso → vuccat āvuso (pts)This is called name. cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—
upādāyarūpaṁ → upādāya rūpaṁ (th, pts) | catunnañca → catunnañ-ca (pts)The four great elements, and the form dependent on the four great elements: idaṁ vuccatāvuso, rūpaṁ.
vuccatāvuso → vuccati (sya-all) | vuccatāvuso → vuccat āvuso (pts)This is called form. Iti idañca nāmaṁ idañca rūpaṁ—
idañca → idañ ca (pts) | idañca → idañ-ca (pts)This name & this form idaṁ vuccatāvuso, nāmarūpaṁ.
vuccatāvuso → vuccat āvuso (pts)are called name-&-form. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | nāmarūpanirodhagāminī paṭipadā seyyathidaṁ → nāmarūpanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of consciousness comes the origination of name-&-form. From the cessation of consciousness comes the cessation of name-&-form. And the way of practice leading to the cessation of name-&-form is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | nāmarūpanirodhagāminiṁ paṭipadaṁ → nāmarūpanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | nāmarūpanirodhagāminiṁ paṭipadaṁ → nāmarūpanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → nāmarūpavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—
viññāṇanirodhagāminiṁ paṭipadañca → viññāṇanirodhagāminīpaṭipadañca (pts) | viññāṇañca → viññāṇañ-ca (pts) | viññāṇasamudayañca → viññāṇasamudayañ-ca (pts) | viññāṇanirodhañca → viññāṇanirodhañ-ca (pts) | viññāṇanirodhagāminiṁ paṭipadañca → viññāṇanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | + → ti (bjt) | panāvuso → pan āvuso (pts) | viññāṇanirodhagāminī paṭipadā → viññāṇanirodhagāminī-paṭipadā (pts)“And what is consciousness? What is the origination of consciousness? What is the cessation of consciousness? What is the way of practice leading to the cessation of consciousness? Chayime, āvuso, viññāṇakāyā—
chayime → cha-y-ime (pts)“There are these six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | viññāṇanirodhagāminī paṭipadā seyyathidaṁ → viññāṇanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of fabrication comes the origination of consciousness. From the cessation of fabrication comes the cessation of consciousness. And the way of practice leading to the cessation of consciousness is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
dukkhassantakaro hoti → (bj, sya-all) | viññāṇanirodhagāminiṁ paṭipadaṁ → viññāṇanirodhagāminīpaṭipadaṁ (pts) | dukkhassantakaro hoti ettāvatāpi → ettāvatā pi (pts) | viññāṇanirodhagāminiṁ paṭipadaṁ → viññāṇanirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.” “Sādhāvuso”ti kho …pe… apucchuṁ—
+ → viññāṇavāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt) | panāvuso → pan āvuso (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—
saṅkhāre ca → saṅkhārañca (sya-all, pts) | saṅkhāranirodhagāminiṁ paṭipadañca → saṅkhāranirodhagāminīpaṭipadañca (pts) | saṅkhāre ca → saṅkhārañ-ca (pts) | saṅkhāranirodhañca → saṅkhāranirodhañ-ca (pts) | saṅkhāranirodhagāminiṁ paṭipadañca → saṅkhāranirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | saddhammaṁ katame → saddhammanti katamo (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | saṅkhārā → saṅkhāro (sya-all) | + → ti (bjt) | katame → katamo (th) | panāvuso → pan āvuso (pts) | saṅkhāranirodhagāminī paṭipadā → saṅkhāranirodhagāminī-paṭipadā (pts)“And what is fabrication? What is the origination of fabrication? What is the cessation of fabrication? What is the way of practice leading to the cessation of fabrication? Tayome, āvuso, saṅkhārā—
tayome → tayo me (pts)“There are these three fabrications: kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.bodily fabrication, verbal fabrication, mental fabrication. These are called fabrication. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | saṅkhāranirodhagāminī paṭipadā seyyathidaṁ → saṅkhāranirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of ignorance comes the origination of fabrication. From the cessation of ignorance comes the cessation of fabrication. And the way of practice leading to the cessation of fabrication is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
saṅkhāre → saṅkhāraṁ (sya-all, pts) | saṅkhāranirodhagāminiṁ paṭipadaṁ → saṅkhāranirodhagāminīpaṭipadaṁ (pts) | saṅkhāranirodhagāminiṁ paṭipadaṁ → saṅkhāranirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—
+ → saṅkhāravāro (bjt) | pe → spelled out in full (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: siyā panāvuso …pe…
panāvuso → panāvuso aññopi pariyāyo (bj) | + → āgato imaṁ saddhammanti (bjt)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—
avijjānirodhagāminiṁ paṭipadañca → avijjānirodhagāminīpaṭipadañca (pts) | avijjañca → avijjañ-ca (pts) | avijjāsamudayañca → avijjāsamudayañ-ca (pts) | avijjānirodhañca → avijjānirodhañ-ca (pts) | avijjānirodhagāminiṁ paṭipadañca → avijjānirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all)then he is a person of right view… who has arrived at this true Dhamma. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?
paṭipadā → paṭipadāti (bj, sya-all) | panāvuso → pan āvuso (pts) | avijjānirodhagāminī paṭipadā → avijjānirodhagāminī-paṭipadā (pts)“And what is ignorance? What is the origination of ignorance? What is the cessation of ignorance? What is the way of practice leading to the cessation of ignorance? Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—
aññāṇaṁ → añāṇaṁ (sya-all) | dukkhanirodhagāminiyā paṭipadāya → dukkhanirodhagāminīpaṭipadāya (pts) | dukkhanirodhagāminiyā paṭipadāya → dukkhanirodhagāminī-paṭipadāya (pts)“Any lack of knowledge with reference to stress, any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress: ayaṁ vuccatāvuso, avijjā.
vuccatāvuso → vuccat āvuso (pts)This is called ignorance. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | avijjānirodhagāminī paṭipadā seyyathidaṁ → avijjānirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of effluents comes the origination of ignorance. From the cessation of effluents comes the cessation of ignorance. And the way of practice leading to the cessation of ignorance is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
avijjānirodhagāminiṁ paṭipadaṁ → avijjānirodhagāminīpaṭipadaṁ (pts) | avijjānirodhagāminiṁ paṭipadaṁ → avijjānirodhagāminī-paṭipadaṁ (pts)“Now, when a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)it is to this extent, too, that a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
uttari → uttariṁ (bj, pts) | apucchuṁ → āpucchuṁ (bj); apucchiṁsu (sya-all) | sāriputtaṁ uttari → sārīputtaṁ uttariṁ (sya-all) | + → avijjāvāro (bjt)Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
sammādiṭṭhi → sammādiṭṭhī (sya-all) | panāvuso aññopi → pan āvuso añño pi (pts) | saddhammanti → saddhamman-ti (pts)“Would there be another line of reasoning by which a disciple of the noble ones is a person of right view… who has arrived at this true Dhamma?”

“Siyā, āvuso.
siyā āvuso → siyāvusoti āyasmā sāriputto avoca (sya-all)“There would. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—
āsavanirodhagāminiṁ paṭipadañca → āsavanirodhagāminīpaṭipadañca (pts) | āsavañca → āsavañ-ca (pts) | āsavasamudayañca → āsavasamudayañ-ca (pts) | āsavanirodhañca → āsavanirodhañ-ca (pts) | āsavanirodhagāminiṁ paṭipadañca → āsavanirodhagāminī-paṭipadañ-ca (pts)When a disciple of the noble ones discerns effluents, the origination of effluents, the cessation of effluents, and the way of practice leading to the cessation of effluents, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
saddhammaṁ → saddhammanti (bj, sya-all) | sammādiṭṭhi → sammādiṭṭhī (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts)then he is a person of right view… who has arrived at this true Dhamma.

Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?
āsavanirodhagāminī paṭipadāti tayome → āsavanirodhagāminīpaṭipadā tayo me (pts) | panāvuso → pan āvuso (pts) | āsavanirodhagāminī paṭipadāti → āsavanirodhagāminī-paṭipadā (pts)“And what are effluents? What is the origination of effluents? What is the cessation of effluents? What is the way of practice leading to the cessation of effluents? Tayome, āvuso, āsavā—
tayome → tayo me (pts)“There are these three effluents: kāmāsavo, bhavāsavo, avijjāsavo.the effluent of sensuality, the effluent of becoming, the effluent of ignorance. These are called effluents. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th) | ayameva → ayam-eva (pts) | āsavanirodhagāminī paṭipadā seyyathidaṁ → āsavanirodhagāminī-paṭipadā seyyathīdaṁ (pts)“From the origination of ignorance comes the origination of effluents. From the cessation of ignorance comes the cessation of effluents. And the way of practice leading to the cessation of effluents is just this very noble eightfold path: sammādiṭṭhi …pe… sammāsamādhi.
+ → sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati (bjt)right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
āsavanirodhagāminiṁ paṭipadaṁ → āsavanirodhagāminīpaṭipadaṁ (pts) | āsavanirodhagāminiṁ paṭipadaṁ → āsavanirodhagāminī-paṭipadaṁ (pts) | diṭṭheva → diṭṭhe va (pts) | dukkhassantakaro → dukkhass antakaro (pts)“Now, when a disciple of the noble ones discerns effluents, the origination of effluents, the cessation of effluents, and the way of practice leading to the cessation of effluents in this way, when—having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing—he has put an end to suffering & stress right in the here & now, ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all) | ettāvatāpi → ettāvatā pi (pts) | ujugatāssa → ujugatā ssa (pts) | saddhammanti → saddhamman-ti idam-avoca (pts)it is to this extent, too, that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.”

Idamavocāyasmā sāriputto.
idamavocāyasmā → idamavoca āyasmā (sya-all, pts) | idamavocāyasmā → āsavavāro idamavoca āyasmā (bjt)That is what Ven. Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in Ven. Sāriputta’s words.

Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.
sabbasaṅkhānaṁ → saṅkhārānaṁ (bj: sīmu9) | navamaṁ → ito paraṁ kesuci potthakesu imāpi gāthāyo§evaṁ dissanti –§dukkhaṁ jarāmaraṇaṁ upādānaṁ, saḷāyatanaṁ nāmarūpaṁ. viññāṇaṁ yā sā pare, katamā panāvuso padānaṁ§kiṁ jāti taṇhā ca vedanā, avijjāya catukkanayo. cattāri pare katamā, panāvuso padānaṁ kevalaṁ§āhāro ca bhavo phasso, saṅkhāro āsavapañcamo. yāva pañca pare katamā, panāvuso padānaṁ kiṁ§katamanti chabbidhā vuttaṁ, katamāni catubbidhāni. katamo pañcavidho vutto, sabbesaṁ ekasaṅkhānaṁ pañcanayapadāni cāti (cck note) | pe → spelled out in full (bjt, th)