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Linked Discourses 22 81 संयुत्त निकाय 22।1 81

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Pālileyyasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 22।81

Saṁyutta Nikāya 22.81

Linked Discourses 22.81
2

8। खज्जनीयवग्गkhaj·ja·nī·ya·vag·ga

8. Khajjanīyavagga

8. Bitable
3

पालिलेय्यसुत्तpā·li·ley·ya·sut·ta

Pālileyyasutta

At Pārileyyaka
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसम्बियंko·sam·bi·yaṃ विहरतिvi·ha·ra·ti घोसितारामे।gho·si·tā·rā·me

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.
5

अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya कोसम्बिंko·sam·biṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms.
6

कोसम्बियंko·sam·bi·yaṃ पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to सामंsā·maṃ सेनासनंse·nā·sa·naṃ संसामेत्वाsaṃ·sā·met·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya अनामन्तेत्वाa·nā·man·tet·vā उपट्ठाकेu·paṭ·ṭhā·ke अनपलोकेत्वाa·na·pa·lo·ket·vā भिक्खुसङ्घंbhik·khu·saṅ·ghaṃ एकोe·ko अदुतियोa·du·ti·yo चारिकंcā·ri·kaṃ पक्कामि।pak·kā·mi

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.

After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.
7

अथa·tha खोkho अञ्ञतरोañ·ña·ta·ro भिक्खुbhik·khu अचिरपक्कन्तस्सa·ci·ra·pak·kan·tas·sa भगवतोbha·ga·va·to येनायस्माye·nā·yas·mā आनन्दोā·nan·do तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोच:e·ta·da·vo·ca

Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:

Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened.
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“एसावुसोe·sā·vu·so आनन्द,ā·nan·da भगवाbha·ga·vā सामंsā·maṃ सेनासनंse·nā·sa·naṃ संसामेत्वाsaṃ·sā·met·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya अनामन्तेत्वाa·nā·man·tet·vā उपट्ठाकेu·paṭ·ṭhā·ke अनपलोकेत्वाa·na·pa·lo·ket·vā भिक्खुसङ्घंbhik·khu·saṅ·ghaṃ एकोe·ko अदुतियोa·du·ti·yo चारिकंcā·ri·kaṃ पक्कन्तो”ति।pak·kan·to

“esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti.

(Pāli only)
9

“यस्मिं,yas·miṃ आवुसो,ā·vu·so समयेsa·ma·ye भगवाbha·ga·vā सामंsā·maṃ सेनासनंse·nā·sa·naṃ संसामेत्वाsaṃ·sā·met·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya अनामन्तेत्वाa·nā·man·tet·vā उपट्ठाकेu·paṭ·ṭhā·ke अनपलोकेत्वाa·na·pa·lo·ket·vā भिक्खुसङ्घंbhik·khu·saṅ·ghaṃ एकोe·ko अदुतियोa·du·ti·yo चारिकंcā·ri·kaṃ पक्कमति,pak·ka·ma·ti एकोवe·ko·va भगवाbha·ga·vā तस्मिंtas·miṃ समयेsa·ma·ye विहरितुकामोvi·ha·ri·tu·kā·mo होति;ho·ti

“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti;

Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone.
10

नna भगवाbha·ga·vā तस्मिंtas·miṃ समयेsa·ma·ye केनचिke·na·ci अनुबन्धितब्बोa·nu·ban·dhi·tab·bo होती”ति।ho·tī

na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.

At this time no one should follow him.”
11

अथa·tha खोkho भगवाbha·ga·vā अनुपुब्बेनa·nu·pub·be·na चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no येनye·na पालिलेय्यकंpā·li·ley·ya·kaṃ तदवसरि।ta·da·va·sa·ri

Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.

Then the Buddha, traveling stage by stage, arrived at Pārileyyaka,
12

तत्रtat·ra सुदंsu·daṃ भगवाbha·ga·vā पालिलेय्यकेpā·li·ley·ya·ke विहरतिvi·ha·ra·ti भद्दसालमूले।bhad·da·sā·la·mū·le

Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.

where he stayed at the root of a sacred sal tree.
13

अथa·tha खोkho सम्बहुलाsam·ba·hu·lā भिक्खूbhik·khū येनायस्माye·nā·yas·mā आनन्दोā·nan·do तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā आनन्देनā·nan·de·na सद्धिंsad·dhiṃ सम्मोदिंसु।sam·mo·diṃ·su

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.

Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.
14

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोचुं:e·ta·da·vo·cuṃ

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:

When the greetings and polite conversation were over, they sat down to one side and said to him,
15

“चिरस्सुताci·ras·su·tā खोkho नो,no आवुसोā·vu·so आनन्द,ā·nan·da भगवतोbha·ga·va·to सम्मुखाsam·mu·khā धम्मीdham·mī कथा;ka·thā

“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;

“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
16

इच्छामic·chā·ma मयं,ma·yaṃ आवुसोā·vu·so आनन्द,ā·nan·da भगवतोbha·ga·va·to सम्मुखाsam·mu·khā धम्मिंdham·miṃ कथंka·thaṃ सोतुन्”ति।so·tun

icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.

We wish to hear a Dhamma talk from the Buddha.”
17

अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do तेहिte·hi भिक्खूहिbhik·khū·hi सद्धिंsad·dhiṃ येनye·na पालिलेय्यकंpā·li·ley·ya·kaṃ भद्दसालमूलंbhad·da·sā·la·mū·laṃ येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Venerable Ānanda together with those mendicants went to Pārileyyaka to see the Buddha. They bowed and sat down to one side,
18

एकमन्तंe·ka·man·taṃ निसिन्नेni·sin·ne खोkho तेte भिक्खूbhik·khū भगवाbha·ga·vā धम्मियाdham·mi·yā कथायka·thā·ya सन्दस्सेसिsan·das·se·si समादपेसिsa·mā·da·pe·si समुत्तेजेसिsa·mut·te·je·si सम्पहंसेसि।sam·pa·haṃ·se·si

Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
19

तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na अञ्ञतरस्सañ·ña·ta·ras·sa भिक्खुनोbhik·khu·no एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि:u·da·pā·di

Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:

Now at that time one of the monks had the thought,
20

“कथंka·thaṃ नुnu खोkho जानतोjā·na·to कथंka·thaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होती”ति?ho·tī

“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?

“How do you know and see in order to end the defilements without delay?”
21

अथa·tha खोkho भगवाbha·ga·vā तस्सtas·sa भिक्खुनोbhik·khu·no चेतसाce·ta·sā चेतोपरिवितक्कमञ्ञायce·to·pa·ri·vi·tak·ka·mañ·ñā·ya भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:
22

“विचयसोvi·ca·ya·so देसितो,de·si·to भिक्खवे,bhik·kha·ve मयाma·yā धम्मो;dham·mo

“vicayaso desito, bhikkhave, mayā dhammo;

“Mendicants, I’ve taught the Dhamma analytically.
23

विचयसोvi·ca·ya·so देसिताde·si·tā चत्तारोcat·tā·ro सतिपट्ठाना;sa·ti·paṭ·ṭhā·nā

vicayaso desitā cattāro satipaṭṭhānā;

I’ve analytically taught the four kinds of mindfulness meditation,
24

विचयसोvi·ca·ya·so देसिताde·si·tā चत्तारोcat·tā·ro सम्मप्पधाना;sam·map·pa·dhā·nā

vicayaso desitā cattāro sammappadhānā;

the four right efforts,
25

विचयसोvi·ca·ya·so देसिताde·si·tā चत्तारोcat·tā·ro इद्धिपादा;id·dhi·pā·dā

vicayaso desitā cattāro iddhipādā;

the four bases of psychic power,
26

विचयसोvi·ca·ya·so देसितानिde·si·tā·ni पञ्चिन्द्रियानि;pañ·cin·dri·yā·ni

vicayaso desitāni pañcindriyāni;

the five faculties,
27

विचयसोvi·ca·ya·so देसितानिde·si·tā·ni पञ्चpañ·ca बलानि;ba·lā·ni

vicayaso desitāni pañca balāni;

the five powers,
28

विचयसोvi·ca·ya·so देसिताde·si·tā सत्तबोज्झङ्गा;sat·ta·boj·jhaṅ·gā

vicayaso desitā sattabojjhaṅgā;

the seven awakening factors,
29

विचयसोvi·ca·ya·so देसितोde·si·to अरियोa·ri·yo अट्ठङ्गिकोaṭ·ṭhaṅ·gi·ko मग्गो।mag·go

vicayaso desito ariyo aṭṭhaṅgiko maggo.

and the noble eightfold path.
30

एवंe·vaṃ विचयसोvi·ca·ya·so देसितो,de·si·to भिक्खवे,bhik·kha·ve मयाma·yā धम्मो।dham·mo

Evaṁ vicayaso desito, bhikkhave, mayā dhammo.

That’s how I’ve taught the Dhamma analytically.
31

एवंe·vaṃ विचयसोvi·ca·ya·so देसितेde·si·te खो,kho भिक्खवे,bhik·kha·ve मयाma·yā धम्मेdham·me अथa·tha चca पनिधेकच्चस्सpa·ni·dhe·kac·cas·sa भिक्खुनोbhik·khu·no एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि:u·da·pā·di

Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi:

Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought:
32

‘कथंka·thaṃ नुnu खोkho जानतोjā·na·to कथंka·thaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होती’ति?ho·tī

‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?

‘How do you know and see in order to end the defilements without delay?’
33

कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve जानतोjā·na·to कथंka·thaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति?ho·ti

Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?

And how, mendicants, do you know and see in order to end the defilements without delay?
34

इधi·dha भिक्खवे,bhik·kha·ve अस्सुतवाas·su·ta·vā पुथुज्जनोpu·thuj·ja·no अरियानंa·ri·yā·naṃ अदस्सावीa·das·sā·vī अरियधम्मस्सa·ri·ya·dham·mas·sa अकोविदोa·ko·vi·do अरियधम्मेa·ri·ya·dham·me अविनीतो,a·vi·nī·to सप्पुरिसानंsap·pu·ri·sā·naṃ अदस्सावीa·das·sā·vī सप्पुरिसधम्मस्सsap·pu·ri·sa·dham·mas·sa अकोविदोa·ko·vi·do सप्पुरिसधम्मेsap·pu·ri·sa·dham·me अविनीतोa·vi·nī·to

Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
35

रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति।sa·ma·nu·pas·sa·ti

rūpaṁ attato samanupassati.

They regard form as self.
36

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve समनुपस्सनाsa·ma·nu·pas·sa·nā सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

But that regarding is just a conditioned phenomenon.
37

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

And what’s the source, origin, birthplace, and inception of that conditioned phenomenon?
38

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
39

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

That conditioned phenomenon is born from that.
40

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
41

सापिsā·pi तण्हाtaṇ·hā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

And that craving,
42

सापिsā·pi वेदना,ve·da·nā सोपिso·pi फस्सोphas·so अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.

that feeling, that contact,
43

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

and that ignorance are also impermanent, conditioned, and dependently originated.
44

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

That’s how you should know and see in order to end the defilements without delay.
45

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति;sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati;

Perhaps they don’t regard form as self,
46

अपिa·pi चca खोkho रूपवन्तंrū·pa·van·taṃ अत्तानंat·tā·naṃ समनुपस्सति।sa·ma·nu·pas·sa·ti

api ca kho rūpavantaṁ attānaṁ samanupassati.

but they still regard self as possessing form.
47

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve समनुपस्सनाsa·ma·nu·pas·sa·nā सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

But that regarding is just a conditioned phenomenon. …
48

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

(Pāli only)
49

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

(Pāli only)
50

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

(Pāli only)
51

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

(Pāli only)
52

सापिsā·pi तण्हाtaṇ·hā …

Sāpi taṇhā …

(Pāli only)
53

सापिsā·pi वेदनाve·da·nā …

sāpi vedanā …

(Pāli only)
54

सोपिso·pi फस्सोphas·so …

sopi phasso …

(Pāli only)
55

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

(Pāli only)
56

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

(Pāli only)
57

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna रूपवन्तंrū·pa·van·taṃ अत्तानंat·tā·naṃ समनुपस्सति;sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;

Perhaps they don’t regard form as self, or self as possessing form,
58

अपिa·pi चca खोkho अत्तनिat·ta·ni रूपंrū·paṃ समनुपस्सति।sa·ma·nu·pas·sa·ti

api ca kho attani rūpaṁ samanupassati.

but they still regard form in self.
59

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve समनुपस्सनाsa·ma·nu·pas·sa·nā सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

But that regarding is just a conditioned phenomenon. …
60

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

(Pāli only)
61

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

(Pāli only)
62

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

(Pāli only)
63

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

(Pāli only)
64

सापिsā·pi तण्हाtaṇ·hā …

Sāpi taṇhā …

(Pāli only)
65

सापिsā·pi वेदनाve·da·nā …

sāpi vedanā …

(Pāli only)
66

सोपिso·pi फस्सोphas·so …

sopi phasso …

(Pāli only)
67

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

(Pāli only)
68

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

(Pāli only)
69

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna रूपवन्तंrū·pa·van·taṃ अत्तानंat·tā·naṃ समनुपस्सति,sa·ma·nu·pas·sa·ti नna अत्तनिat·ta·ni रूपंrū·paṃ समनुपस्सति;sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati;

Perhaps they don’t regard form as self, or self as possessing form, or form in self,
70

अपिa·pi चca खोkho रूपस्मिंrū·pas·miṃ अत्तानंat·tā·naṃ समनुपस्सति।sa·ma·nu·pas·sa·ti

api ca kho rūpasmiṁ attānaṁ samanupassati.

but they still regard self in form.
71

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve समनुपस्सनाsa·ma·nu·pas·sa·nā सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

But that regarding is just a conditioned phenomenon. …
72

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

(Pāli only)
73

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

(Pāli only)
74

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

(Pāli only)
75

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

(Pāli only)
76

सापिsā·pi तण्हाtaṇ·hā …

Sāpi taṇhā …

(Pāli only)
77

सापिsā·pi वेदनाve·da·nā …

sāpi vedanā …

(Pāli only)
78

सोपिso·pi फस्सोphas·so …

sopi phasso …

(Pāli only)
79

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

(Pāli only)
80

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to …पे…pe आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.

(Pāli only)
81

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna रूपवन्तंrū·pa·van·taṃ अत्तानं,at·tā·naṃ नna अत्तनिat·ta·ni रूपं,rū·paṃ नna रूपस्मिंrū·pas·miṃ अत्तानंat·tā·naṃ समनुपस्सति;sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati;

Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.
82

अपिa·pi चca खोkho वेदनंve·da·naṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho वेदनावन्तंve·da·nā·van·taṃ अत्तानंat·tā·naṃ समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho अत्तनिat·ta·ni वेदनंve·da·naṃ समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho वेदनायve·da·nā·ya अत्तानंat·tā·naṃ समनुपस्सति;sa·ma·nu·pas·sa·ti

api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati;

But they regard feeling as self …
83

अपिa·pi चca खोkho सञ्ञंsañ·ñaṃ …

api ca kho saññaṁ …

perception as self …
84

अपिa·pi चca खोkho सङ्खारेsaṅ·khā·re अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho सङ्खारवन्तंsaṅ·khā·ra·van·taṃ अत्तानंat·tā·naṃ समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho अत्तनिat·ta·ni सङ्खारेsaṅ·khā·re समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho सङ्खारेसुsaṅ·khā·re·su अत्तानंat·tā·naṃ समनुपस्सति;sa·ma·nu·pas·sa·ti

api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati;

choices as self …
85

अपिa·pi चca खोkho विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi चca खोkho विञ्ञाणवन्तंviñ·ñā·ṇa·van·taṃ अत्तानं,at·tā·naṃ अपिa·pi चca खोkho अत्तनिat·ta·ni विञ्ञाणं,viñ·ñā·ṇaṃ अपिa·pi चca खोkho विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ अत्तानंat·tā·naṃ समनुपस्सति।sa·ma·nu·pas·sa·ti

api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.

consciousness as self …
86

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve समनुपस्सनाsa·ma·nu·pas·sa·nā सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

But that regarding is just a conditioned phenomenon.
87

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no …पे…pe किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?

And what’s the source of that conditioned phenomenon?
88

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
89

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

That conditioned phenomenon is born from that.
90

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
91

सापिsā·pi तण्हाtaṇ·hā …

Sāpi taṇhā …

And that craving,
92

सापिsā·pi वेदनाve·da·nā …

sāpi vedanā …

that feeling,
93

सोपिso·pi फस्सोphas·so …

sopi phasso …

that contact,
94

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

and that ignorance are also impermanent, conditioned, and dependently originated.
95

एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

That’s how you should know and see in order to end the defilements without delay.
96

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati,

Perhaps they don’t regard form
97

नna वेदनंve·da·naṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti

na vedanaṁ attato samanupassati,

or feeling
98

नna सञ्ञंsañ·ñaṃ …

na saññaṁ …

or perception
99

नna सङ्खारेsaṅ·khā·re …

na saṅkhāre …

or choices
100

नna विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सति;sa·ma·nu·pas·sa·ti

na viññāṇaṁ attato samanupassati;

or consciousness as self.
101

अपिa·pi चca खोkho एवंदिट्ठिe·vaṃ·diṭ·ṭhi होति:ho·ti

api ca kho evaṁdiṭṭhi hoti:

Still, they have such a view:
102

‘सोso अत्ताat·tā सोso लोको,lo·ko सोso पेच्चpec·ca भविस्सामिbha·vis·sā·mi निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मो’ति।a·vi·pa·ri·ṇā·ma·dham·mo

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’
103

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve सस्सतदिट्ठिsas·sa·ta·diṭ·ṭhi सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.

But that eternalist view is just a conditioned phenomenon.
104

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no …पे…pe

So pana saṅkhāro kiṁnidāno …pe…

And what’s the source of that conditioned phenomenon? …
105

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

That’s how you should know and see in order to end the defilements without delay.
106

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti

Na heva kho rūpaṁ attato samanupassati,

Perhaps they don’t regard form
107

नna वेदनंve·da·naṃ …

na vedanaṁ …

or feeling
108

नna सञ्ञंsañ·ñaṃ …

na saññaṁ …

or perception
109

नna सङ्खारेsaṅ·khā·re …

na saṅkhāre …

or choices
110

नna विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सति;sa·ma·nu·pas·sa·ti

na viññāṇaṁ attato samanupassati;

or consciousness as self.
111

नापिnā·pi एवंदिट्ठिe·vaṃ·diṭ·ṭhi होति:ho·ti

nāpi evaṁdiṭṭhi hoti:

Nor do they have such a view:
112

‘सोso अत्ताat·tā सोso लोको,lo·ko सोso पेच्चpec·ca भविस्सामिbha·vis·sā·mi निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मो’ति।a·vi·pa·ri·ṇā·ma·dham·mo

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’
113

अपिa·pi चca खोkho एवंदिट्ठिe·vaṃ·diṭ·ṭhi होति:ho·ti

Api ca kho evaṁdiṭṭhi hoti:

Still, they have such a view:
114

‘नोno चस्संcas·saṃ नोno चca मेme सियाsi·yā नाभविस्संnā·bha·vis·saṃ नna मेme भविस्सती’ति।bha·vis·sa·tī

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti.

‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
115

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve उच्छेददिट्ठिuc·che·da·diṭ·ṭhi सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.

But that annihilationist view is just a conditioned phenomenon.
116

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

And what’s the source of that conditioned phenomenon? …
117

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

(Pāli only)
118

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

(Pāli only)
119

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co …पे…pe

Iti kho, bhikkhave, sopi saṅkhāro anicco …pe…

(Pāli only)
120

एवम्पिe·vam·pi खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होति।ho·ti

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

That’s how you should know and see in order to end the defilements without delay.
121

नna हेवhe·va खोkho रूपंrū·paṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नna वेदनंve·da·naṃ …

Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …

Perhaps they don’t regard form or feeling
122

नna सञ्ञंsañ·ñaṃ …

na saññaṁ …

or perception
123

नna सङ्खारेsaṅ·khā·re …

na saṅkhāre …

or choices
124

नna विञ्ञाणंviñ·ñā·ṇaṃ अत्ततोat·ta·to समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

na viññāṇaṁ attato samanupassati …pe…

or consciousness as self.
125

नna विञ्ञाणस्मिंviñ·ñā·ṇas·miṃ अत्ततोat·ta·to समनुपस्सति,sa·ma·nu·pas·sa·ti नापिnā·pi एवंदिट्ठिe·vaṃ·diṭ·ṭhi होति:ho·ti

na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:

Nor do they have such a view:
126

‘सोso अत्ताat·tā सोso लोको,lo·ko सोso पेच्चpec·ca भविस्सामिbha·vis·sā·mi निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मो’ति;a·vi·pa·ri·ṇā·ma·dham·mo

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;

‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’
127

नापिnā·pi एवंदिट्ठिe·vaṃ·diṭ·ṭhi होति:ho·ti

nāpi evaṁdiṭṭhi hoti:

Nor do they have such a view:
128

‘नोno चस्संcas·saṃ नोno चca मेme सियाsi·yā नाभविस्संnā·bha·vis·saṃ नna मेme भविस्सती’ति;bha·vis·sa·tī

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti;

‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
129

अपिa·pi चca खोkho कङ्खीkaṅ·khī होतिho·ti विचिकिच्छीvi·ci·kic·chī अनिट्ठङ्गतोa·niṭ·ṭhaṅ·ga·to सद्धम्मे।sad·dham·me

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.

Still, they have doubts and uncertainties. They’re undecided about the true teaching.
130

याyā खोkho पनpa·na सा,sā भिक्खवे,bhik·kha·ve कङ्खिताkaṅ·khi·tā विचिकिच्छिताvi·ci·kic·chi·tā अनिट्ठङ्गतताa·niṭ·ṭhaṅ·ga·ta·tā सद्धम्मेsad·dham·me सङ्खारोsaṅ·khā·ro सो।so

Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.

That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.
131

सोso पनpa·na सङ्खारोsaṅ·khā·ro किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो?kiṃ·pa·bha·vo

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

And what’s the source of that conditioned phenomenon?
132

अविज्जासम्फस्सजेन,a·vij·jā·sam·phas·sa·je·na भिक्खवे,bhik·kha·ve वेदयितेनve·da·yi·te·na फुट्ठस्सphuṭ·ṭhas·sa अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa उप्पन्नाup·pan·nā तण्हा;taṇ·hā

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
133

ततोजोta·to·jo सोso सङ्खारो।saṅ·khā·ro

tatojo so saṅkhāro.

That conditioned phenomenon is born from that.
134

इतिi·ti खो,kho भिक्खवे,bhik·kha·ve सोपिso·pi सङ्खारोsaṅ·khā·ro अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
135

सापिsā·pi तण्हाtaṇ·hā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

And that craving,
136

सापिsā·pi वेदनाve·da·nā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.

that feeling,
137

सोपिso·pi फस्सोphas·so अनिच्चोa·nic·co सङ्खतोsaṅ·kha·to पटिच्चसमुप्पन्नो।pa·ṭic·ca·sa·mup·pan·no

Sopi phasso anicco saṅkhato paṭiccasamuppanno.

that contact,
138

सापिsā·pi अविज्जाa·vij·jā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्ना।pa·ṭic·ca·sa·mup·pan·nā

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

and that ignorance are also impermanent, conditioned, and dependently originated.
139

एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to अनन्तराa·nan·ta·rā आसवानंā·sa·vā·naṃ खयोkha·yo होती”ति।ho·tī

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.

That’s how you should know and see in order to end the defilements without delay.”
140

नवमं।na·va·maṃ

Navamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.