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[Pali] SN XII.3 or S 2.1.1.3 Pa.tipadaasutta.m [1/1]

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  • Alan McClure
    Hello all, Here is the second installment of the Sa.myutta series that Ven. Yuttadhammo and I are working on. [CORRECTION] Today you will see the first and
    Message 1 of 21 , Sep 10, 2005
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      Hello all,

      Here is the second installment of the Sa.myutta series that Ven. Yuttadhammo
      and I are working on.

      [CORRECTION]
      Today you will see the first and third suttas of the Nidaanavagga
      (the second vagga):
      SN XII.1 and SN XII.3 or S 2.1.1.1 and S 2.1.1.3 (not S 2.1.1.2) depending
      on the numbering
      system.

      The layout is:

      1) the whole Pali text (at the beginning)
      2) one pali phrase
      3) grammatical analysis and term by term translation of each term in that
      phrase
      4) English translation of the entire phrase
      5) the whole English text (at the very end)

      This sutta is from the Buddha Jayanti version.

      Metta,

      Alan

      -----------------------------------------------------------------------------------------------------------------------------------

      Pa.tipadaasutta.m

      3. Saavatthiya.m-

      Micchaapa.tipada~nca vo bhikkhave desissaami sammaapa.tipada~nca.
      Ta.msu.naatha. Saadhuka.mmanasikarotha. Bhaasissaamii'ti. Eva.mbhante'ti kho
      te bhikkhuu bhagavato paccassosu.m. Bhagavaa etadavoca:
      Katamaa ca bhikkhave, micchaapa.tipadaa? Avijjaapaccayaa bhikkhave, sa'nkhaaraa.
      Sa'nkhaarapaccayaa vi~n~naa.na.m. Vi~n~naa.napaccayaa naamaruupa.m.
      Naamaruupapaccayaa sa.laayatana.m. Sa.laayatanapaccayaa phasso.
      Phassapaccayaa vedanaa. Vedanaapaccayaa ta.nhaa. Ta.nhaapaccayaa
      upaadaana.m. Upaadaanapaccayaa bhavo. Bhavapaccayaa jaati. Jaatipaccayaa
      jaraamara.na.m, sokaparidevadukkhadomanassupaayaasaa sambhavanti. Evametassa
      kevalassa dukkhakkhandhassa samudayo hoti. Aya.mvuccati bhikkhave,
      micchaapa.tipadaa.
      Katamaa ca bhikkhave, sammaapa.tipadaa? Avijjaaya tveva asesaviraaganirodhaa
      sa'nkhaaranirodho. Sa'nkhaaranirodhaa vi~n~naa.nanirodho. Vi~n~na.nanirodhaa
      naamaruupanirodho. Naamaruupanirodhaa sa.laayatananirodho.
      Sa.laayatananirodhaa phassanirodho. Phassanirodhaa vedanaanirodho.
      Vedanaanirodhaa ta.nhaanirodho. Ta.nhaanirodhaa upaadaananirodho.
      Upaadaananirodhaa bhavanirodho. Bhavanirodhaa jaatinirodho. Jaatinirodhaa
      jaraamara.na.m, sokaparidevadukkhadomanassupaayaasaa nirujjhanti. Evametassa
      kevalassa dukkhakkhandhassa nirodho hoti. Aya.mvuccati bhikkhave,
      sammaapa.tipadaa'ti.

      Pa.tipadaasutta.m
      Pa.tipadaa[f-aa] path(s)
      sutta.m[n-a/nom/sg] discourse
      Pa.tipadaasutta.m[tappurisa compound] Discourse on the Paths

      3. Saavatthiya.m:
      Saavatthiya.m[f-i/loc/sg] at Saavatthi

      Micchaapa.tipada~nca vo bhikkhave desissaami sammaapa.tipada~nca.
      Ta.msu.naatha. Saadhuka.mmanasikarotha. Bhaasissaamii'ti.
      Micchaa[indec] wrong/bad
      pa.tipada~n[f-aa/acc/sg] path
      micchaapa.tipada~n[kammadhaaraya compound] wrong path
      Ca[ind/enc] and
      vo [indec] (emphasis)
      bhikkhave [m-u/voc/pl] bhikkhus
      desissaami [dis VII/fut/1st sg] I will teach
      sammaa[indec] right
      pa.tipada~n[f-aa/acc /sg] path
      sammaapa.tipada~n[kammadhaaraya compound] right path
      ca[ind/enc] and
      ta.m[dem pro/n/acc/sg]
      su.naatha. [(s)su V/imp/ 2nd plural] listen
      Saadhuka.m[indec/adv] well
      manasikarotha. [kar VI/imp/ 2nd plural] reflect
      Bhaasissaamii[bhaas I/fut/1st sg] I will speak
      ti. [indec/enc] (end quote)
      "Bhikkhus, I am going to teach you about the wrong path and about the right
      path. Listen and reflect well as I speak."

      Eva.mbhante'ti kho te bhikkhuu bhagavato paccassosu.m
      Eva.m[indec/adv] thus
      Bhante[indec] venerable sir
      'ti [indec/enc] end quote
      kho [indec/enc] indeed
      te [dem pro/m/nom/3rd pl] they
      bhikkhuu [m-u/nom/pl] bhikkhus
      bhagavato [m-ant/dat/sg] Blessed One
      paccassosu.m. [pa.ti+(s)su V/aor/pl] they assented
      "Yes, venerable sir," the bhikkhus replied.

      Bhagavaa etadavoca:
      Bhagavaa [m-ant/nom/sg] Blessed One
      Etad[dem pro/n/acc/sg] this
      avoca: [vac I/aor/3rd sg] he said
      The Blessed One said this:

      Katamaa ca bhikkhave, micchaapa.tipadaa?
      Katamaa[adj/f/nom/sg] which one
      ca [ind/enc] and
      bhikkhave, [m-u/voc/pl] bhikkhus
      micchaapa.tipadaa?[f-aa/nom/sg] wrong path
      "And which [path], bhikkhus, is the wrong path?"

      Avijjaapaccayaa, bhikkhave, sa'nkhaaraa sa'nkhaarapaccayaa vi~n~naa.na.m
      Avijjaa[f-aa] ignorance
      paccayaa [m-a/abl/sg] with condition
      Avijjaapaccayaa[tappurissa compound] With condition of ignorance
      bhikkhave,[m-u/voc/pl] bhikkhus
      sa'nkhaaraa [m-a/nom/pl] kammic formations.
      sa'nkhaara[m-a] kammic formations
      paccayaa [m-a/abl/sg] as conditions
      Sankhaarapaccaya[tappurisa compound] with condition of kammic formations
      vi~n~naa.na.m [n-a/nom/sg] consciousness
      With the condition of ignorance, bhikkhus, arises kammic formations. With
      the condition of kammic formations arises consciousness


      vi~n~naa.napaccayaa naamaruupa.m naamaruupapaccayaa sa.laayatana.m
      vi~n~naa.na[n-a] Consciousness
      paccayaa [m-a/abl/sg] with condition
      vi~n~naa.napaccayaa[tappurisa compound] With the condition of consciousness
      naamaruupa.m [n-a/nom/sg] body and mind
      naamaruupa[n-a] body and mind
      paccayaa [m-a/abl/sg] with condition
      naamaruupapaccayaa[compound] With the condition of body and mind
      cha.l[num] six
      aayatana.m[n-a/nom/sg] sense bases
      cha.l+aayatana.m=sa.laayatana.m
      sa.laayatana.m? [digu compound] six sense bases
      With the condition of consciousness arise body and mind. With the condition
      of body and mind, arise the six sense-bases.


      sa.laayatanapaccayaa phasso phassapaccayaa vedanaa
      sa.laayatana[n-a] the six sense bases
      paccayaa [m-a/abl/sg] with condition
      sa.laayatanapaccayaa [tappurisa compound] With the condition of the six
      sense bases
      phasso [m-a/nom/sg] sense contact
      phassa[m-a] sense contact
      paccayaa [m-a/abl/sg] with condition
      phassapaccayaa[tappurisa compound] With the condition of sense contact
      vedanaa [f-aa/nom/sg] feeling
      With the condition of the six sense bases arises sense contact. With the
      condition of sense contact arises feeling.

      vedanaapaccayaa ta.nhaa ta.nhaapaccayaa upaadaana.m
      vedanaa[f-aa] Feeling
      paccayaa [m-a/abl/sg] with condition
      vedanaapaccaya[tappurisa compound] With the condition of feeling
      ta.nhaa [f-aa/nom/sg] craving
      ta.nhaa[f-aa] craving
      paccayaa [m-a/abl/sg] with condition
      ta.nhaapaccayaa[tappurisa compound] With the condition of craving
      upaadaana.m [m-a/acc/sg] clinging
      With the condition of feeling arises craving. With the condition of craving
      arises clinging.


      upaadaanapaccayaa bhavo bhavapaccayaa jaati
      upaadaana[m-a] clinging
      paccayaa [m-a/abl/sg] with condition
      upaadaanapaccayaa[tappurisa compound] With the condition of clinging
      bhavo [m-a/nom/sg] becoming
      bhava[m-a] becoming
      paccayaa [m-a/abl/sg] with condition
      bhavapaccayaa[tappurisa compound] With the condition of becoming
      jaati [f-i/nom/sg] birth
      With the condition of clinging arises becoming. With the condition of
      becoming arises birth.

      jaatipaccayaa jaraamara.na.m sokaparidevadukkhadomanassupaayaasaa
      sambhavanti.
      jaati[f-i] birth
      paccayaa [m-a/abl/sg] with condition
      jaatipaccayaa[tappurisa compound] With the condition of birth
      Jaraa[f-aa] aging
      mara.na.m[n-a/nom/sg]dying
      jaraamara.na.m [dvanda compound] aging and dying
      soka[m-a]sorrow
      parideva[m-a] lamentation
      dukkha[n-a] physical pain
      domanassu[m-a] mental distress
      upaayaasaa[ m-a/nom/pl] tribulations
      sokaparidevadukkhadomanassupaayaasaa[dvanda compound] sorrow, lamentation,
      physical and mental distress and tribulations
      sambhavanti. [sam+bhu I/ind act/ 3rd pl] they arise
      With the condition of birth arise aging, dying, sorrow, lamentation,
      physical and mental distress and tribulations.

      Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
      Evam[indec/adv] thus
      etassa [dem pro/gen/n/sg] of this
      kevalassa [adj/m/gen/sg]whole
      dukkha[n-a] suffering
      kkhandhassa [m-a/gen/sg] mass
      dukkhakkhandhasa [tappurisa compound] mass of suffering
      samudayo [m-a/nom/sg] origin
      hoti.[huu I/pres act/3rd sg ]it is
      Thus, this is the origin of this whole mass of suffering


      Aya.mvuccati bhikkhave, micchaapa.tipadaa.
      Aya.m[dem pro/f/nom/sg] this
      vuccati [vac I/ind pass/3rd sg] is called
      bhikkhave, [m-u/voc/pl] bhikkhus
      Micchaa[indec] wrong/bad
      pa.tipadaa[f-aa/nom/sg] path
      micchaapa.tipadaa[kammadhaaraya compound] wrong path
      "This, bhikkhus, is known as the wrong path."

      Katamaa ca bhikkhave, sammaapa.tipadaa?
      Katamaa[adj/f/nom/sg] which one
      ca [ind/enc] and
      bhikkhave, [m-u/voc/pl] bhikkhus
      sammaa[indec] right
      pa.tipada~n[f-aa/acc /sg] path
      sammaapa.tipada~n[kammadhaaraya compound] right path
      "And which [path], bhikkhus, is the right path?"

      "Avijjaaya tveva asesaviraaganirodhaa sa'nkhaaranirodho
      "Avijjaaya [f-aa/gen/sg] of ignorance
      tveva [indec/enc] emphatic
      asesa [adj] complete
      viraaga[m-a] fading away
      nirodhaa [m-a/abl/sg] cessation
      viraaganirodhaa [dvanda compound] fading away and cessation
      asesaviraaganirodhaa [khammadhaaraya compound] complete fading away and
      cessation
      sa'nkhaara[m-a/sg] kammic formations
      nirodho[m-a/nom/sg] cessation
      sa'nkhaaranirodho [m-a/nom/sg] the cessation of kammic formations
      With the complete fading away and cessation of ignorance comes the cessation
      of kammic formations.

      Sa'nkhaaranirodhaa vi~n~naa.nanirodho.
      Sa'nkhaara[m-a] kammic formations
      nirodhaa [m-a/abl/sg] cessation
      Sa'nkhaaranirodhaa[tappurisa compound] cessation of kammic formations
      vi~n~naa.na[n-a] consciousness
      nirodho. [m-a/nom/sg] cessation
      vi~n~naa.nanirodho[tappurisa compound] cessation of consciousness
      "With the cessation of kammic formations comes the cessation of
      consciousness ceases."

      [the above pattern continues with the remaining steps of dependent
      origination using dual "tappurisa compounds" composed of cessation of the
      preceding step in the ablative (nirodhaa) leading to cessation of the next
      step in the nominative(nirodho)]

      Vi~n~na.nanirodhaa naamaruupanirodho.
      Vi~n~naa.nanirodhaa [abl] cessation of consciousness
      naamaruupanirodho. [nom] cessation of body and mind
      "With the cessation of consciouness comes the cessation of body and mind."

      Naamaruupanirodhaa sa.laayatananirodho.
      Naamaruupanirodhaa [abl] cessation of body and mind
      sa.laayatananirodho. [nom] cessation of six sense bases
      "With the cessation of body and mind comes the cessation of the six sense
      bases."

      Sa.laayatananirodhaa phassanirodho.
      Sa.laayatananirodhaa [abl] cessation of the six sense bases
      phassanirodho. [nom] cessation of sense contact
      "With the cessation of the six sense bases, comes the cessation of sense
      contact."

      Phassanirodhaa vedanaanirodho.
      Phassanirodhaa [abl] cessation of sense contact
      vedanaanirodho. [nom] cessation of experience
      "With the cessation of sense contact, comes the cessation of experience
      ceases."

      Vedanaanirodhaa ta.nhaanirodho.
      Vedanaanirodhaa [abl] cessation of experience
      ta.nhaanirodho. [nom] cessation of craving
      "With the cessation of experience, comes the cessation of craving."

      Ta.nhaanirodhaa upaadaananirodho.
      Ta.nhaanirodhaa [abl] cessation of craving
      upaadaananirodho. [nom] cessation of clinging
      "With the cessation of craving, comes the cessation of clinging."

      Upaadaananirodhaa bhavanirodho.
      Upaadaananirodhaa [abl] cessation of clinging
      bhavanirodho. [nom] cessation of sentient existence
      "With the cessation of clinging, comes the cessation of sentient existence."

      Bhavanirodhaa jaatinirodho.
      Bhavanirodhaa [abl] cessation of sentient existence
      jaatinirodho. [nom] cessation of birth
      "With the cessation of sentient existence, comes the cessation of birth."

      [pattern ends]

      Jaatinirodhaa jaraamara.na.m, sokaparidevadukkhadomanassupaayaasaa
      nirujjhanti.
      Jati[f-i]
      Nirodhaa[m-a/abl/sg] with cessation
      jaatinirodhaa [tappurisa compound] with cessation of birth
      Jaraa[f-aa] aging
      mara.na.m[n-a/nom/sg]dying
      jaraamara.na.m [dvanda compound] aging and dying
      soka[m-a]sorrow
      parideva[m-a] lamentation
      dukkha[n-a] physical pain
      domanassu[m-a] mental distress
      upaayaasaa[ m-a/nom/pl] tribulations
      sokaparidevadukkhadomanassupaayaasaa[dvanda compound] sorrow, lamentation,
      physical and mental distress and tribulation
      nirujjhanti. [ni+rudh III/ind act/3rd pl]they cease
      With the cessation of birth cease aging and dying, sorrow, lamentation,
      physical and mental distress and tribulations.


      Evametassa kevalassa dukkhakkhandhassa nirodho hotii"ti.
      Evam[indec/adv] thus
      etassa [dem pro/gen/n/sg] of this
      kevalassa [adj/m/gen/sg]whole
      dukkha[n-a] suffering
      kkhandhassa [m-a/gen/sg] mass
      dukkhakkhandhasa [tappurisa compound] mass of suffering
      nirodo [m-a/nom/sg] cessation
      hotii"[huu I/ind act/3rd sg ]it is
      ti. [enc] end quote
      Thus, there is the cessation of this whole mass of suffering

      Aya.mvuccati bhikkhave, sammaapa.tipadaa'ti.
      Aya.m[dem pro/f/nom/sg] this
      vuccati [vac I/ind pas/3rd sg] is called
      bhikkhave, [m-u/voc/pl] bhikkhus
      sammaa[indec] right
      pa.tipadaa[f-aa/nom/sg] path
      sammaapa.tipadaa[kammadhaaraya compound] right path
      ti. [ind/enc] end quote
      "This, bhikkhus, is known as the right path."
      ..............................

      Discourse on the [two] Paths:

      Saavatthi-

      "Bhikkhus, I am going to teach you about the wrong path and the right path.
      Listen and reflect well as I speak."

      "Yes, venerable sir," the bhikkhus replied.

      The Blessed One said this:

      "And which [path], bhikkhus, is the wrong path?

      With the condition of ignorance, bhikkhus, arises kammic formations. With
      the condition of kammic formations arises consciousness


      With the condition of consciousness arise body and mind. With the condition
      of body and mind, arises the six sense-bases.


      With the condition of the six sense bases arises sense contact. With the
      condition of sense contact arises feeling.


      With the condition of feeling arises craving. With the condition of craving
      arises clinging.


      With the condition of clinging arises becoming. With the condition of
      becoming arises birth.


      With the condition of birth arise aging, dying, sorrow, lamentation,
      physical and mental distress and tribulations.

      Thus, this is the origin of this whole mass of suffering

      This, bhikkhus, is known as the wrong path.

      And which [path], bhikkhus, is the right path?

      With the complete fading away and cessation of ignorance comes the cessation
      of kammic formations.

      With the cessation of kammic formations comes the cessation of consciousness
      ceases.

      With the cessation of consciouness comes the cessation of body and mind.

      With the cessation of body and mind comes the cessation of the six sense
      bases.

      With the cessation of the six sense bases, comes the cessation of sense
      contact.

      With the cessation of sense contact, comes the cessation of experience
      ceases.

      With the cessation of experience, comes the cessation of craving.

      With the cessation of craving, comes the cessation of clinging.

      With the cessation of clinging, comes the cessation of sentient existence.

      With the cessation of sentient existence, comes the cessation of birth.

      With the cessation of birth cease aging and dying, sorrow, lamentation,
      physical and mental distress and tribulations.

      Thus, there is the cessation of this whole mass of suffering"

      "This, bhikkhus, is known as the right path."
    • Nina van Gorkom
      Dear Alan, Thank you very much, I read it with pleasure. For the second sutta, I take my time later on. Now I have the opportunity to learn more about the
      Message 2 of 21 , Sep 10, 2005
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        Dear Alan,
        Thank you very much, I read it with pleasure. For the second sutta, I take
        my time later on.
        Now I have the opportunity to learn more about the compounds.
        I just have a few suggestions I shall post later on.
        I do appreciate all the work you put into this.
        Nina. >

        op 10-09-2005 16:22 schreef Alan McClure op alanmcclure3@...:

        > Here is the second installment of the Sa.myutta series that Ven. Yuttadhammo
        > and I are working on.
        >
      • Nina van Gorkom
        Hi Alan, ... N: I am just reflecting on: Avijjaapaccayaa[tappurissa compound] With condition of ignorance. PTS translates: conditioned by. Perhaps this
        Message 3 of 21 , Sep 13, 2005
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          Hi Alan,
          op 10-09-2005 16:22 schreef Alan McClure op alanmcclure3@...:
          > Pa.tipadaasutta.m.

          N: I am just reflecting on: Avijjaapaccayaa[tappurissa compound] With
          condition of ignorance.
          PTS translates: conditioned by.
          Perhaps this indicates more: it springs from this cause. This is the cause
          of that.
          As to the expression: with condition of: this could seem to be: possessing
          this condition. Or that it has this condition.
          But one dhamma is the condition for the arising of another dhamma. Sometimes
          the conditioned dhamma arises at the same time as the conditioning dhamma,
          sometimes before, sometimes afterwards.

          vedanaa: experience? I see the difficulty of using the English word feeling,
          but as to experience: it seems too general. All naamas, citta and cetasikas
          experience an object. Feeling experiences it in its own specific way, it
          'tastes' the flavour of the object.

          Nina.
        • Alan McClure
          Hello Nina, As before, I have mistakenly left the translation of experience when I meant to revert back to feeling. Initially I chose feeling. Then I
          Message 4 of 21 , Sep 13, 2005
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            Hello Nina,

            As before, I have mistakenly left the translation of "experience" when I
            meant to revert back to "feeling." Initially I chose feeling. Then I
            decided that experience might be better, but have since reverted to
            feeling after speaking to Ven. Yuttadhammo about the issue at some
            length. Thank you for pointing this out.

            As for avijjaapaccayaa I've been thinking about this and here are my
            musings:

            I have said that this is a tappurisa compound. However, I am wondering
            if this is actually the case. After all what is the case connection?
            condition of ignorance (gen as in "belonging to")
            condition for ignorance (dat)
            condition from ignorance (abl)
            condition by ignorance (ins)
            condition at/in ignorance (loc)

            I'm not sure that any of these work. paccayaa is definitely ablative
            meaning "with condition/from the condition"
            Would any of the above make sense in this context? I am thinking no.

            (gen) From the condition belonging to ignorance/ignorance's condition
            (this would mean that what conditions ignorance is also conditioning
            kammic formations and this can't be)
            (dat) From the condition for ignorance (has a similar meaning as above)
            (abl) From the condition from ignorance (that the condition comes from
            ignorance but is not ignorance?? seems odd)
            (ins) From the condition by ignorance (doesn't make sense)
            (loc) From the condition in ignorance (implies that there is a condition
            in ignorance itself, but that there is more to ignorance that is not
            this condition. This can't be)

            What about a kammadhaaraya compound:

            (nom) From the ignorance-condition arises kammic formations (In other
            words from the condition which is ignorance [arises] kammic formations.
            This seems right to me)

            However, am I right or am I just fooling myself with a confused newly
            acquired knowledge of compounds? I don't know. In light of what you
            have commented below, however, I think that we may have a kammadhaaraya
            compound and that I mis-analyzed it as tappurisa. Hopefully someone
            else will weight in to clarify this for us.

            Metta,

            Alan



            Nina van Gorkom wrote:

            >Hi Alan,
            >op 10-09-2005 16:22 schreef Alan McClure op alanmcclure3@...:
            >
            >
            >>Pa.tipadaasutta.m.
            >>
            >>
            >
            >N: I am just reflecting on: Avijjaapaccayaa[tappurissa compound] With
            >condition of ignorance.
            >PTS translates: conditioned by.
            >Perhaps this indicates more: it springs from this cause. This is the cause
            >of that.
            > As to the expression: with condition of: this could seem to be: possessing
            >this condition. Or that it has this condition.
            >But one dhamma is the condition for the arising of another dhamma. Sometimes
            >the conditioned dhamma arises at the same time as the conditioning dhamma,
            >sometimes before, sometimes afterwards.
            >
            >vedanaa: experience? I see the difficulty of using the English word feeling,
            >but as to experience: it seems too general. All naamas, citta and cetasikas
            >experience an object. Feeling experiences it in its own specific way, it
            >'tastes' the flavour of the object.
            >
            >Nina.
            >
            >
            >
            >
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          • Nina van Gorkom
            Hi Alan, ... N: Through the condition of, by means of the condition of, this would do. Instr. A: (ins) From the condition by ignorance (doesn t make sense) N:
            Message 5 of 21 , Sep 14, 2005
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              Hi Alan,
              op 13-09-2005 16:48 schreef Alan McClure op alanmcclure3@...:

              >
              > As for avijjaapaccayaa I've been thinking about this and here are my
              > musings:
              >
              > I have said that this is a tappurisa compound. However, I am wondering
              > if this is actually the case. After all what is the case connection?
              > condition of ignorance (gen as in "belonging to")
              > condition for ignorance (dat)
              > condition from ignorance (abl)
              > condition by ignorance (ins)
              > condition at/in ignorance (loc)
              >
              > I'm not sure that any of these work. paccayaa is definitely ablative
              > meaning "with condition/from the condition"
              > Would any of the above make sense in this context? I am thinking no.
              ------
              N: Through the condition of, by means of the condition of, this would do.
              Instr.

              A: (ins) From the condition by ignorance (doesn't make sense)
              N: Through the condition of ignorance.

              The pacayas are working in this or that way, and there are different ones:
              ignorance is one, abhisankhaara is one, vinnñaa.na is one. There are
              conditioning dhammas and condiitoned dhammas, and the conditioned dhammas in
              their turn condition other dhammas.
              There are 24 classes of conditions. And one dhamma can be conditioned by
              several others in different ways, even at the same time. It is very complex.
              That is why I think of a rather general term to use, such as; conditioned by
              ignorance, activities arise, etc.
              A: What about a kammadhaaraya compound:
              >
              > (nom) From the ignorance-condition arises kammic formations (In other
              > words from the condition which is ignorance [arises] kammic formations.
              > This seems right to me)
              ------
              N: It may not fit all types of conditions. Some are hetu paccaya, some are
              vipaaka. Some do not produce but consolidate other dhammas. Some are
              sahajaata paccaya, some are purejaata paccaya or pacchajaata paccaya.
              Take contact and feeling: they are sahajaata and condition one another.
              ---------
              A: However, am I right or am I just fooling myself with a confused newly
              > acquired knowledge of compounds? I don't know. In light of what you
              > have commented below, however, I think that we may have a kammadhaaraya
              > compound and that I mis-analyzed it as tappurisa. Hopefully someone
              > else will weight in to clarify this for us.
              ------
              N: Yes, I hope someone will help.
              Nina.
            • Alan McClure
              Hello Nina, all For those of you who are well versed in compounds, please clarify the following situation regarding avijjaapaccayaa for us. I would be
              Message 6 of 21 , Sep 14, 2005
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                Hello Nina, all

                For those of you who are well versed in compounds, please clarify the
                following situation regarding "avijjaapaccayaa" for us. I would be
                grateful to know whether I am mistaken or not in the following issue
                regarding "avijjaapaccayaa."

                Alan wrote:

                >>I first said that this is a tappurisa compound. However, I am wondering
                >>if this is actually the case. After all what is the case connection?
                >>condition of ignorance (gen as in "belonging to")
                >>condition for ignorance (dat)
                >>condition from ignorance (abl)
                >>condition by ignorance (ins)
                >>condition at/in ignorance (loc)
                >>
                >>I'm not sure that any of these work. paccayaa is definitely ablative
                >>meaning "with condition/from the condition"
                >>Would any of the above make sense in this context? I am thinking no.
                >>
                >>
                >------
                >Nina wrote: Through the condition of, by means of the condition of, this would do.
                >Instr.
                >
                >
                Alan replied:

                However, we can't forget that paccayaa is ablative and thus must be
                rendered something like: "from the condition" or "arising from the
                condition" as it designates the starting point from which kammic
                formations arise. So, then we have to try and figure out the relation
                between "avijjaa" and "paccayaa," in this context. And I believe that
                there is a nominative case relation between "avijjaa" and "paccayaa"
                thus making it a substantive/substantive kammadhaaraya (type 4 in my
                reference) meaning (with the ablative of paccayaa taken into account)
                "from the condition which is ignorance." As I outlined earlier, I don't
                see how the other case relations (including instrumental) between
                "avijjaa and paccayaa(abl)" fit:

                (gen) From the condition belonging to ignorance/ignorance's condition
                (this would mean that what conditions ignorance is also conditioning
                kammic formations and this can't be)
                (dat) From the condition for ignorance (has a similar meaning as above
                and is wrong)
                (abl) From the condition from ignorance (that the condition comes from
                ignorance but is not ignorance?? I don't think so)
                (ins) From the condition by ignorance (Only if paccayaa were meaning
                "conditioned" as a past participle would this make sense to me, but this
                is not the case, it is an noun in the ablative case)
                (loc) From the condition in ignorance (implies that there is a condition
                in ignorance itself, but that there is more to ignorance that is not
                this condition. This can't be)


                Thus, assuming that "avijjaapaccayaa" is a kammadhaaraya leaves us with
                the literal: "from the condition which is ignorance" or the shortened
                "from the ignorance-condition" as seen in Warder on page 88. It seems
                to me that this might be best translated into idiomatic English as:
                "from ignorance as condition" or "from the condition of ignorance"

                Do either of these sound good to you? Both of them seem fairly general
                to me since I'm using the more open word "condition" rather than more
                specific and closed "cause."

                Metta,

                Alan


                >
                >
                >
                >
                >
                >
                >
              • Nina van Gorkom
                Hi Alan, yes, seems clear to me. sounds somewhat forced. Nina.
                Message 7 of 21 , Sep 14, 2005
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                  Hi Alan,
                  yes, <from ignorance as condition> seems clear to me.
                  <from the condition of ignorance> sounds somewhat forced.
                  Nina.
                  op 14-09-2005 20:06 schreef Alan McClure op alanmcclure3@...:

                  > Thus, assuming that "avijjaapaccayaa" is a kammadhaaraya leaves us with
                  > the literal: "from the condition which is ignorance" or the shortened
                  > "from the ignorance-condition" as seen in Warder on page 88. It seems
                  > to me that this might be best translated into idiomatic English as:
                  > "from ignorance as condition" or "from the condition of ignorance"
                  >
                  > Do either of these sound good to you? Both of them seem fairly general
                  > to me since I'm using the more open word "condition" rather than more
                  > specific and closed "cause."
                • Nina van Gorkom
                  Hi Alan, I came across another possibility you could consider: Visuddhimagga XVII, 106, by Ven. Nyanamoli: 106. Here there is no single or multiple fruit of
                  Message 8 of 21 , Sep 15, 2005
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                    Hi Alan,
                    I came across another possibility you could consider:
                    Visuddhimagga XVII, 106, by Ven. Nyanamoli:

                    106. Here there is no single or multiple fruit of any kind from a single
                    cause, nor a single fruit from multiple causes, but only multiple fruit
                    from multiple causes.... But one representative cause and fruit given in
                    this way,
                    'With ignorance as condition there are formations; with formations as
                    condition, consciousness', have a meaning and a use.>

                    It sounds good to me: with ignorance as condition, formations arise...
                    This is close to what you had at first.
                    Nina.

                    op 14-09-2005 20:48 schreef Nina van Gorkom op vangorko@...:


                    > yes, <from ignorance as condition> seems clear to me.
                    > <from the condition of ignorance> sounds somewhat forced.
                    > Nina.
                  • Alan McClure
                    Hello Nina, With x as condition y arises. also sounds good to me. Metta and thanks for your help, Alan
                    Message 9 of 21 , Sep 15, 2005
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                      Hello Nina,

                      "With 'x' as condition 'y' arises." also sounds good to me.

                      Metta and thanks for your help,

                      Alan



                      Nina van Gorkom wrote:

                      >Hi Alan,
                      >I came across another possibility you could consider:
                      >Visuddhimagga XVII, 106, by Ven. Nyanamoli:
                      >
                      >106. Here there is no single or multiple fruit of any kind from a single
                      >cause, nor a single fruit from multiple causes, but only multiple fruit
                      >from multiple causes.... But one representative cause and fruit given in
                      >this way,
                      >'With ignorance as condition there are formations; with formations as
                      >condition, consciousness', have a meaning and a use.>
                      >
                      >It sounds good to me: with ignorance as condition, formations arise...
                      >This is close to what you had at first.
                      >Nina.
                      >
                      >op 14-09-2005 20:48 schreef Nina van Gorkom op vangorko@...:
                      >
                      >
                      >
                      >
                      >>yes, <from ignorance as condition> seems clear to me.
                      >><from the condition of ignorance> sounds somewhat forced.
                      >>Nina.
                      >>
                      >>
                      >
                      >
                      >
                      >
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                    • Alan McClure
                      Hello all, This post represents the first half of suttas numbered SN XII 4-10. The paa.li for each of them is exactly the same except for two minor
                      Message 10 of 21 , Sep 24, 2005
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                        Hello all,

                        This post represents the first half of suttas numbered SN XII 4-10. The paa.li for each of them is exactly the same except for two minor differences explained below.

                        First is that the name changes every time. In the words of the final sutta of this group:
                        Vipassii, Sikhii, and Vessabhuu; on Kakusandha, Konaagamana, Kassapa, and on the great sage of the Sakyas, Gotama.

                        As you can see, then, Gotama Buddha is spoken of in the final sutta #10 but in the first 6, there are various previous Buddhas spoken of with #4 starting with Vipassii.

                        We will use the name Vipassii throughout the entire translation, understanding that it should be applied to all the Buddhas. However, in the introduction, before the main body of the sutta, we will introduce every Buddha so that it is clear that what follows should be applied to all of them. Afterwards the suttas remain identical with one exception (the second difference from above). The exception stems from the fact that in the first six suttas it is Gotama telling the story of the previous Buddhas and so he refers to them in this way: "Atha kho, bhikkhave, vipassii/or other Buddha name..."
                        whereas when he refers to himself in the final sutta it is in this way: "Tassa mayham, bhikkhave, etadahosi-..."

                        However, the content is the same. So, as you read, picture Gotama Buddha speaking these words concerning 6 previous Buddhas and then speaking the same words of himself.

                        Since this sutta is _very_ long, it is quite possible that there are mistakes in the grammatical analysis that I didn't catch. There may also be mistakes in the translation. However, since this is a sutta that Ven. Yuttadhammo translated, I cannot take the liberty to change his translation or terminology. Yet, this does not mean that we shouldn't discuss it, only that it will remain as is. I will of course record any suggestions in a copy of the sutta for myself in the event that I want to re-do the sutta by myself in the future which is very likely.

                        This translation is done from the Buddha Jayanti Tipitaka. This version of the canon will be used for the next five suttas or so at which point the CSCD will again become our source (and the one I will stick with). Also, I'm not sure if I have mentioned this, but I have begun to translate the suttas after #17 (which we won't see for some time) by myself once more since Ven. Yuttadhammo has been busy with some other translation projects, and I will let you know when we (the yahoo pali group) see those suttas which will be more "alterable."

                        Anyway, please point out any grammar problems if you have time. Part two of this collection of suttas will be posted next Saturday.


                        Metta,

                        Alan

                        ----------------------------------------------------------------------------------


                        Vipassiisutta.m

                        Vipassii [m-ii]

                        Sutta.m [n-a/nom/sg] discourse

                        4. Saavatthiya.m viharati

                        Saavatthiya.m[f-i/loc/sg] Saavatthi

                        Viharati[vi+har I/ind act/3^rd sg] he dwells

                        Saavatthiya.m viharati
                        /Saavatthi /dwelling in /etc. /
                        Dwelling in Savatthi (as the last sutta)



                        4.“vipassissa, bhikkhave, bhagavato arahato sammaasambuddhassa

                        “vipassissa, [m-ii/dat/sg] Vipassii

                        bhikkhave, [m-u/voc/pl] Bhikkhus

                        bhagavato [m-ant/dat/sg] Blessed One

                        arahato [m-ant/dat/sg] Undefiled/arahant

                        sammaa [indec] perfectly/rightly

                        sambuddhassa[m-a/dat/sg] fully-awakened one/self-awakened one

                        sammaasambuddhassa [avyayibhava compound] rightly self-awakened one

                        “vipassissa, bhikkhave, bhagavato arahato sammaasambuddhassa

                        /to Vipassii /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        To Vipassii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,


                        5. Sikhissa, bhikkhave, bhagavato arahato sammaasambuddhassa
                        /to Sikhii /o Bhikkhus /to the Blessed /to the Undefiled /to the Rightly
                        Self-Awakened One /
                        To Sikhii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,

                        6. Vessabhussa, bhikkhave, bhagavato arahato sammaasambuddhassa
                        /to Vessabhuu /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        /to Vessabhuu /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        To Vessabhuu, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,

                        7. Kakusandhassa, bhikkhave, bhagavato arahato sammaasambuddhassa
                        /to Kakusandha /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        To Kakusandha, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened
                        One,

                        8. Ko.naagamanassa, bhikkhave, bhagavato arahato sammaasambuddhassa
                        /to Ko.naagamana /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        To Ko.naagamana, o Bhikkhus, the Blessed, Undefiled, Rightly
                        Self-Awakened One,

                        9. Kassapassa, bhikkhave, bhagavato arahato sammaasambuddhassa
                        /to Kassapa /o Bhikkhus /to the Blessed /to the Undefiled /to the
                        Rightly Self-Awakened One /
                        To Kassapa, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,


                        10. Pubbeva me, bhikkhave,

                        Pubbe [indec] formerly

                        Eva [indec/enc] surely

                        Me[per pro/dat/1^st sg] to me

                        Bhikkhave[m-a/voc/pl] bhikkhus

                        Pubbeva me, bhikkhave,
                        /previously /o Bhikkhus /to me /
                        To me, o Bhikkhus, previously,

                        pubbeva sambodhaa anabhisambuddhassa bodhisattasseva sato etadahosi

                        Pubbe [indec] formerly

                        Eva [indec/enc] surely

                        sambodhaa [f-aa/abl/sg] from awakening

                        anabhisambuddhassa [m-a/dat/sg] to not self-awakened

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        eva [indec] surely

                        sato [sar I/pp/m/nom/sg] occured

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        pubbeva sambodhaa anabhisambuddhassa bodhisattasseva sato etadahosi–
                        /even before /from self-awakening /to the not self-awakened /Bodhisatta
                        indeed /being /there came this /
                        Verily, before self-awakening, being still a Bodhisatta, not yet
                        self-awakened, there came this:

                        ‘kiccha.m vataaya.m loko aapanno jaayati ca jiiyati ca miiyati ca cavati
                        ca upapajjati ca.
                        ‘kiccha.m [adj/acc] distressed

                        vata [indec] surely/indeed

                        aya.m [dem pro/m/nom/sg] this

                        loko [m-a/nom/sg] world

                        aapanno [aa+pad III/pp/nom/sg] fallen into

                        jaayati [jan III/ind act/3^rd sg] one is born

                        ca [conj/indec/enc] and

                        jiiyati [jiiv I/ind act/3^rd sg] lives/ages

                        ca [conj/indec/enc] and

                        miiyati [mar III/ind act/3^rd sg] he dies

                        ca [conj/indec/enc] and

                        cavati [cu I/ind act/3^rd sg] he dies

                        ca [conj/indec/enc] and

                        upapajjati [upa+pad III/ind act/3^rd sg] he is reborn

                        ca [conj/indec/enc] and

                        ‘kiccha.m vataaya.m loko aapanno jaayati ca jiiyati ca miiyati ca cavati
                        ca upapajjati ca.
                        /distress /so this /world /fallen into /is born /and /ages /and /dies
                        /and /falls /and /arises /and /
                        “Oh, how this world has fallen into distress! One is born, ages, dies,
                        falls from life and is born again

                        atha ca panimassa dukkhassa nissara.na.m nappajaanaati jaraamara.nassa.
                        atha [indec] then

                        ca [conj/indec/enc] and

                        pana [indec] but

                        imassa [dem pro/dat/n/sg] this

                        dukkhassa [n-a/dat/sg] suffering

                        nissara.na.m [n-a/acc/sg] escape

                        na[neg/indec] not

                        pajaanaati [pa+(~n)~naa V/ind act/3^rd sg] understand/see

                        Jaraa [f-aa] aging

                        Mara.nassa[n-a/dat/sg] death

                        jaraamara.nassa.[dvanda compound] old age and death
                        atha ca panimassa dukkhassa nissara.na.m nappajaanaati jaraamara.nassa.
                        /still /and /yet to this /to suffering /escape /does not clearly see /to
                        old age and death
                        and still does not yet clearly see an escape to this suffering, to old
                        age and death.

                        kudaassu naama imassa dukkhassa nissara.na.m pa~n~naayissati
                        jaraamara.nassaa’”ti?

                        kudaa [indec] when

                        assu [indec] indeed

                        naama [indec] by name

                        imassa [dem pro/dat/n/sg] to this

                        dukkhassa [n-a/dat/sg] suffering

                        nissara.na.m [n-a/acc/sg] escape

                        pa~n~naayissati [pa+(~n)~naa V /fut/3^rd sg] it will become known

                        Jaraa [f-aa] aging

                        Mara.nassa[n-a/dat/sg] to death

                        jaraamara.nassa” [dvanda compound]to old age and death

                        ti?[indec/enc] end quote

                        kudaassu naama imassa dukkhassa nissara.na.m pa~n~naayissati
                        jaraamara.nassaa’”ti?
                        /when /indeed /to this /to suffering /an escape /will be known /to old
                        age and death /endquote /
                        When indeed will an escape to suffering become known, to old age and to
                        death?”


                        “Atha kho bhikkhave, vipassissa bodhisattassa etadahosi–

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        “Atha kho bhikkhave, vipassissa bodhisattassa etadahosi–
                        /And then /o Bhikkhus /to Vipassii /to the Bodhisatta /there came this /
                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:


                        ‘kimhi nu kho sati jaraamara.na.m hoti, ki.mpaccayaa jaraamara.nan’ti?

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        Jaraa [f-aa] aging

                        Mara.na.m[n-a/nom/sg] death

                        jaraamara.na.m [dvanda compound] old age and death

                        hoti, [huu I/inde act/3^rd sg] there is/it is

                        ki.mpaccayaa [m-a/abl/sg] from what condition/cause

                        jaraamara.nan’ [dvanda compound] old age and death

                        ti? [indec/enc] end quote

                        ‘kimhi nu kho sati jaraamara.na.m hoti, ki.mpaccayaa jaraamara.nan’ti?
                        /what /indeed /if it exists/old age and death /exists /from what cause
                        /old age and death /
                        What is it, indeed, that if it exists, then old age and death exist?
                        >From what cause are old age and death?


                        atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikaaraa ahu
                        pa~n~naaya abhisamayo–

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikaaraa ahu
                        pa~n~naaya abhisamayo–
                        /and then /indeed /o Bhikkhus /to Vipassii /to the Bodhisatta
                        /penetrative /from introspection /was /of wisdom /realization /
                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was,
                        from penetrative introspection, the relisation of wisdom:


                        ‘jaatiyaa kho sati jaraamara.na.m hoti, jaatipaccayaa jaraamara.nan’”ti.

                        ‘jaatiyaa [f-i/loc/sg] birth

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        Jaraa [f-aa] aging

                        Mara.na.m[n-a/nom/sg] death

                        jaraamara.na.m [dvanda compound] old age and death

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        jaatipaccayaa [m-a/abl/sg] by birth as condition

                        jaraamara.nan’” [dvanda compound] old age and death

                        ti.[indec/enc] end quote

                        ‘jaatiyaa kho sati jaraamara.na.m hoti, jaatipaccayaa jaraamara.nan’”ti.
                        /of birth /if there is the existence /old-age and death /exists /from
                        the cause of birth /old-age and death /
                        Through the existence of birth, old-age and death exist; from the cause
                        of birth exist old-age and death.


                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        jaati [f-i/nom/sg] birth

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] from what condition/cause

                        jaatii[f-i/nom/sg] birth

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘bhave [m-a/loc/sg] becoming

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        jaati [f-i/nom/sg] birth

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        bhavapaccayaa [m-a/abl/sg] with becoming as condition

                        jaatii’”[f-i/nom/sg] birth

                        ti.[indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then birth exists? From what
                        cause is birth?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of of becoming, birth exists; from the cause of becoming
                        comes birth.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        bhavo [m-a/nom/sg]

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        bhavo’[m-a/nom/sg]

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘upaadaane [n-a/loc/sg] clinging

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        bhavo’[m-a/nom/sg] becoming

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        upaadaanapaccayaa[m-a/abl/sg]

                        bhavo’[m-a/nom/sg] becoming

                        ti. [indec/enc] end quote


                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then becoming exists? From what
                        cause is becoming?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of of clinging, becoming exists; from the cause of clinging
                        comes becoming.


                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing upaadaana.m

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        upaadaanan’[n-a/nom/sg] clinging

                        ti? [indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘ta.nhaaya [f-aa/loc/sg] craving

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        upaadaana.m [n-a/nom/sg] clinging

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ta.nhaapaccayaa [m-a/abl/sg] by/with the condition of craving

                        upaadaanan’” [n-a/nom/sg] clinging

                        ti.[indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then clinging exists? From what
                        cause is clinging?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of of craving, clinging exists; from the cause of craving
                        comes clinging.


                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        ta.nhaa [f-aa/nom/sg] craving

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        ta.nhaa [f-aa/nom/sg] craving

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘vedanaaya [f-aa/loc/sg] experience/feeling/sensation

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        ta.nhaa [f-aa/nom/sg] craving

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        vedanaapaccayaa [m-a/abl/sg] feeling

                        ta.nhaa [f-aa/nom/sg] craving

                        ti.[indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then craving exists? From what
                        cause is craving?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of of feeling, craving exists; from the cause of feeling
                        comes craving.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing vedanaa

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        vedanaa’[f-aa/nom/sg] feeling

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘phasse [m-a/loc/sg] contact

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        vedanaa’[f-aa/nom/sg] feeling

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        phassapaccayaa [m-a/abl/sg] by the condition of contact

                        vedanaa’[f-aa/nom/sg] feeling

                        ti.[indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then feeling exists? From what
                        cause is feeling?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of contact, feeling exists; from the cause of contact comes
                        feeling.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        phasso [m-a/nom/sg] contact

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        phasso [m-a/nom/sg] contact

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘sa.laayatane [n-a/loc/sg] six sense bases

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        phasso [m-a/nom/sg] contact

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        sa.laayatanapaccayaa [m-a/abl/sg] by the six sense bases as conditions

                        phasso [m-a/nom/sg] contact

                        ti.[indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then contact exists? From what
                        cause is contact?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of the six-fold base, feeling exists; from the cause of
                        contact comes feeling.


                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        sa.laayatana.m [n-a/nom/sg] six sense bases

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        sa.laayatanan[n-a/nom/sg] six sense bases

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘naamaruupe [n-a/loc/sg] mind and body

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        sa.laayatana.m [n-a/nom/sg] six sense bases hoti,

                        [huu I/ind act/3^rd sg] it is, there is

                        naamaruupapaccayaa [m-a/abl/sg] by mind and body as condition

                        sa.laayatanan’” [n-a/nom/sg] six sense bases

                        ti. [indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then the six-fold base exists?
                        >From what cause is the six-fold base?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of body and mind, the six-fold base exists; from the cause
                        of body and mind comes the six-fold base.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        naamaruupa.m [n-a/nom/sg] mind and body

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        naamaruupan [n-a/nom/sg] mind and body

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘vi~n~naa.ne [n-a/loc/sg] consciousness

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        naamaruupa.m [n-a/nom/sg] mind and body

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        vi~n~naa.napaccayaa [m-a/abl/sg] by consciousness as condition

                        naamaruupan [n-a/nom/sg] mind and body

                        ti. [indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then body and mind exist? From
                        what cause are body and mind?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of consciousness, body and mind exist; from the cause of
                        consciousness come body and mind.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing vi~n~naa.na.m

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        vi~n~naa.nan[n-a/nom/sg] consciousness

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘sa"nkhaaresu [m-a/loc/sg] kammic formations

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        vi~n~naa.na.m [n-a/nom/sg] consciousness

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        sa"nkhaarapaccayaa [m-a/abl/sg] by kammic formations as conditions

                        vi~n~naa.nan’”[ n-a/nom/sg] consciousness

                        ti. [indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then consciousness exists? From
                        what cause is consciousness?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of formations, consciousness exists; from the cause of
                        formations comes consciousness.


                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        sa"nkhaaraa [m-a/nom/pl] kammic formations

                        honti, [huu I/ind act/3^rd pl] they are, there are

                        ki.mpaccayaa [m-a/abl/sg] by which condition

                        sa"nkhaaraa [m-a/nom/pl] kammic formations

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘avijjaaya [f-aa/loc/sg] ignorance

                        kho [indec] indeed

                        sati [f-i/nom/sg] being/existing

                        sa"nkhaaraa [m-a/nom/pl] kammic formations

                        honti, [huu I/ind act/3^rd pl] they are, there are

                        avijjaapaccayaa [m-a/abl/sg] by ignorance as condition

                        sa"nkhaaraa [m-a/nom/pl] kammic formations

                        ti. [indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                        “What is it, indeed, that if it exists, then formations exist? From what
                        cause are formations?”

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of ignorance, formations exist; from the cause of ignorance
                        come formations.


                        “Iti [indec] thus

                        ha[indec]indeed

                        ida.m [dem pro/n/nom/sg]this

                        avijjaapaccayaa [m-a/abl/sg] with ignorance as condition

                        sa"nkhaaraa [m-a/nom/pl] kammic formations

                        sa"nkhaarapaccayaa [m-a/abl/sg] by kammic formations as conditions

                        vi~n~naa.na.m [n-a/nom/sg] consciousness

                        ...pe...
                        /thus /indeed this /from the cause of ignorance /formations /from the
                        cause of formations /consciousness /etc. /
                        Thus it is indeed that from the cause of ignorance come formations, from
                        the cause of formations comes consciousness, etc.


                        evam [indec/pro] thus

                        etassa [dem pro/n/gen/sg] to this

                        kevalassa [adj/gen/sg] whole

                        dukkha[n-a] suffering

                        kkhandhassa [m-a/gen/sg] aggregate

                        dukkhakkhandhassa [tappurissa compound] aggregate of suffering/mass of
                        suffering

                        samudayo [m-a/nom/sg] origin

                        hoti. [huu I/ind act/3^rd sg] it is, there is
                        /thus of this /of the entire /of the mass of suffering /origin /is /
                        Thus is the origin of this entire mass of suffering.


                        ’samudayo’ [m-a/nom/sg] origin

                        ‘samudayo’ [m-a/nom/sg] origin

                        ti [indec/enc] end quote

                        kho [indec] indeed

                        bhikkhave, [m-u/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta
                        /origin /origin /endquote /so /o Bhikkhus /to Vipassii /to the Bodhisatta /
                        “The origin! The origin!” So, o Bhikkhus, to the Bodhisatta Vipassii,



                        pubbe [adj/loc/sg] previously

                        ananussutesu [m-a/loc/pl] unheard

                        dhammesu [m-a/loc/pl] phenomena/things

                        cakkhu.m [n-u/acc/sg] eye/vision

                        udapaadi, [u(d)+pad III/aor/3^rd sg] it arose
                        /previously /in regards to the unheard /dhammas /vision /arose /
                        in regards to previously unheard of dhammas, vision arose,



                        ~naa.na.m [n-a/nom/sg] knowledge

                        udapaadi, [u(d)+pad III/aor/3^rd sg] it arose

                        pa~n~naa [f-aa/nom/sg] wisdom

                        udapaadi, [u(d)+pad III/aor/3^rd sg] it arose

                        vijjaa [f-aa/nom/sg] higher truth

                        udapaadi [u(d)+pad III/aor/3^rd sg] it arose

                        aaloko [m-a/nom/sg] seeing/light/splendor

                        udapaadi. [u(d)+pad III/aor/3^rd sg] it arose
                        /knowledge /arose /wisdom /arose /understanding /arose /brilliance /arose /
                        knowledge arose, wisdom arose, understanding arose, brilliance arose.



                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was
                        /then /and /o Bhikkhus /to Vipassii /to the Bodhisatta /there was this /
                        And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        asati [f-i/nom/sg] not being/not existing

                        jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death

                        na [neg/indec] not

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        kissa [inter pro/gen/n/sg] what

                        nirodhaa [m-a/abl/sg] by cessation

                        jaraamara.nanirodho[m-a/nom/sg] cessation of aging and death

                        ti?[indec/enc] end quote
                        /what /indeed /if it doesn’t exist /old age and death /not /exists /of
                        what /from the cessation /the cessation of old age and death /
                        What is it, indeed, that if it does not exist, then old age and death do
                        not exist? From the cessation of what comes the cessation of old age and
                        death?

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        /and then /indeed /o Bhikkhus /to Vipassii /to the Bodhisatta
                        /penetrative /from introspection /was /of wisdom /realization /
                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:


                        ‘jaatiyaa [f-i/loc/sg] birth

                        kho [indec] indeed

                        asati [f-i/nom/sg] not being/not existing

                        jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death

                        na [neg/indec] not

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        jaatinirodhaa [m-a/abl/sg] by cessation

                        jaraamara.nanirodho’”[ m-a/nom/sg]

                        ti.[indec/enc] end quote
                        /in regards to birth /indeed /if there is not /old-age and death /not
                        /exist /from the cessation of birth /the cessation of old-age and death /
                        In the case of no birth, old-age and death do not exist; from the
                        cessation of birth comes the cessation of old-age and death.

                        “Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        etad[dem pro/n/acc/3^rd sg] this

                        ahosi[huu I/aor/3^rd sg] there was

                        ‘kimhi [inter pro/loc/n/sg] what

                        nu [indec] now

                        kho [indec] indeed

                        asati [f-i/nom/sg] not being/not existing

                        jaati [f-i/nom/sg] birth

                        na [neg/indec] not

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        kissa [inter pro/gen/n/sg] what

                        nirodhaa [m-a/abl/sg] by cessation

                        jaatinirodho’[m-a/nom/sg] cessation of birth

                        ti?[indec/enc] end quote

                        Atha [indec] then

                        kho [indec/enc] indeed

                        bhikkhave, [m-a/voc/pl] bhikkhus

                        vipassissa [m-ii/dat/sg] Vipassii

                        bodhisattassa [m-a/dat/sg] bodhisatta

                        yoniso [indec] wisely/methodically

                        manasikaaraa [m-a/abl/sg] from attention

                        yoniso manasikaaraa=from penetrative introspection

                        ahu [huu I/aor/3^rd sg] there was

                        pa~n~naaya [f-aa/gen/sg] wisdom

                        abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                        ‘bhave [m-a/loc/sg] becoming

                        kho [indec] indeed

                        asati [f-i/nom/sg] not being/not existing

                        jaati [f-i/nom/sg] birth

                        na [neg/indec] not

                        hoti, [huu I/ind act/3^rd sg] it is, there is

                        bhavanirodhaa [m-a/abl/sg] by cessation

                        jaatinirodho’”[ m-a/nom/sg]

                        ti. [indec/enc] end quote

                        And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                        What is it, indeed, that if it does not exist, then birth does not
                        exist? >From the cessation of what comes the cessation of birth?

                        And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was from
                        penetrative introspection, the relisation of wisdom:

                        In the case of no becoming, birth does not exist; from the cessation of
                        becoming comes the cessation of birth.


                        (Part 2 to be continued next Saturday)
                      • Nina van Gorkom
                        Hi Alan, thanks to Ven. Yuttadhammo and you. I know he likes to keep the translation as literal as possible. But I could still add a suggestion, no need to
                        Message 11 of 21 , Sep 24, 2005
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                          Hi Alan,
                          thanks to Ven. Yuttadhammo and you. I know he likes to keep the translation
                          as literal as possible. But I could still add a suggestion, no need to
                          change anything.

                          The compound: sammaasambuddhassa [avyayibhava compound] rightly
                          self-awakened one

                          I went to the collection of compounds and cannot make this out:
                          <Avyaiibhaava compounds are used as adverbs and as such are
                          indeclinable. They must refer to a verb in some way. In this type of
                          compound, it is the first word rather than the following word that
                          predominates and this first word as well as the compounded whole, is
                          also an indeclinable. The indeclinable form taken is usually based on
                          the neuter nominative/accusative singular ending.>

                          As adverb? Is sambuddha not predominant?

                          op 24-09-2005 15:17 schreef Alan McClure op alanmcclure3@...:
                          > Verily, before self-awakening, being still a Bodhisatta, not yet
                          > self-awakened, there came this:
                          -----
                          N: This occured, or this thought occurred.
                          -----------

                          A: Through the existence of birth, old-age and death exist; from the cause
                          > of birth exist old-age and death.
                          --------
                          Text: sati [f-i/nom/sg] being/existing,
                          N: but the construction is locative absolute.
                          Sati is the locative of sant, being. It is a locative absolute (like in
                          Latin: ablative absolute). See Warder, Lesson 16, p. 103, 104. He gives:
                          upaadaane kho sati bhavo hoti: when there is attachment, there is existence.
                          Text:
                          kimhi nu kho sati jaraamara.na.m hoti, here we can translate: if there is
                          the presence of what, is there old age and death?
                          As Ven. Bhikkhu says: kimhi [inter pro/loc/n/sg] what, kimhi is locative.

                          Text: In the case of of becoming, birth exists;
                          ------
                          N: When there is becoming, there is birth.
                          -------

                          Text:
                          asati [f-i/nom/sg] not being/not existing
                          -------
                          N: locative absolute: when there is the absence of what?
                          literally: when what is absent...
                          -------
                          Nina.
                        • Alan McClure
                          Dear Nina, Many thanks to you for looking over this so quickly! Point 1: Of course you are right that sammaasambuddhassa is not an avyayibhava compound.
                          Message 12 of 21 , Sep 24, 2005
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                            Dear Nina,

                            Many thanks to you for looking over this so quickly!

                            Point 1:
                            Of course you are right that sammaasambuddhassa is not an "avyayibhava"
                            compound. This compound choice was made (by me) before all of the
                            recent compound discussion, and it is mistaken. I missed it when going
                            make through before the post. It should be a "kammadhaaraya."

                            Point 2:
                            Yes, I too prefer "the thought occured." I'll note it.

                            Points 3/4:
                            Thank you for catching the locative absolute. I need to be more mindful
                            of these. I'll make a note of these two in my analysis for any future
                            translation I might do.

                            Metta,

                            Alan


                            Nina van Gorkom wrote:

                            >Hi Alan,
                            >thanks to Ven. Yuttadhammo and you. I know he likes to keep the translation
                            >as literal as possible. But I could still add a suggestion, no need to
                            >change anything.
                            >
                            >The compound: sammaasambuddhassa [avyayibhava compound] rightly
                            >self-awakened one
                            >
                            >I went to the collection of compounds and cannot make this out:
                            ><Avyaiibhaava compounds are used as adverbs and as such are
                            >indeclinable. They must refer to a verb in some way. In this type of
                            >compound, it is the first word rather than the following word that
                            >predominates and this first word as well as the compounded whole, is
                            >also an indeclinable. The indeclinable form taken is usually based on
                            >the neuter nominative/accusative singular ending.>
                            >
                            >As adverb? Is sambuddha not predominant?
                            >
                            >op 24-09-2005 15:17 schreef Alan McClure op alanmcclure3@...:
                            >
                            >
                            >>Verily, before self-awakening, being still a Bodhisatta, not yet
                            >>self-awakened, there came this:
                            >>
                            >>
                            >-----
                            >N: This occured, or this thought occurred.
                            >-----------
                            >
                            >A: Through the existence of birth, old-age and death exist; from the cause
                            >
                            >
                            >>of birth exist old-age and death.
                            >>
                            >>
                            >--------
                            >Text: sati [f-i/nom/sg] being/existing,
                            >N: but the construction is locative absolute.
                            >Sati is the locative of sant, being. It is a locative absolute (like in
                            >Latin: ablative absolute). See Warder, Lesson 16, p. 103, 104. He gives:
                            >upaadaane kho sati bhavo hoti: when there is attachment, there is existence.
                            >Text:
                            >kimhi nu kho sati jaraamara.na.m hoti, here we can translate: if there is
                            >the presence of what, is there old age and death?
                            >As Ven. Bhikkhu says: kimhi [inter pro/loc/n/sg] what, kimhi is locative.
                            >
                            >Text: In the case of of becoming, birth exists;
                            >------
                            >N: When there is becoming, there is birth.
                            >-------
                            >
                            >Text:
                            > asati [f-i/nom/sg] not being/not existing
                            >-------
                            >N: locative absolute: when there is the absence of what?
                            >literally: when what is absent...
                            >-------
                            >Nina.
                            >
                            >
                            >
                            >
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                          • joseph
                            Hello John, Nina and all friends We had this discussion with John, maybe it s worthwhile, I forgot to mention at the time so it is an opportuinity to thank
                            Message 13 of 21 , Sep 24, 2005
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                              Hello John, Nina and all friends
                              We had this discussion with John, maybe it's worthwhile,
                              I forgot to mention at the time so it is an opportuinity
                              to thank Venerable Gampaha PemaSiri of Kanduboda,
                              (one of the leading teachers, I belive, in this generation )
                              for the attention he drew to the supreme immportance of the term
                              Samma - as (I hope I do not misrepresent his insight) a quality of
                              the Buddha himself.

                              >sammaasambuddhassa [avyayibhava compound] rightly
                              >self-awakened one

                              as sammaa => same as, the realization of following the perfect,
                              the embodiment ( I guess in different 'degrees', individual
                              ability).

                              as in the case of the eight fold path factors-
                              only the supramundane path merits as 'a factor of the path'-
                              a 'Sama'...
                              (M.N.117)

                              Sambuddho - one of perfect(ion of) understanding - a Buddha.

                              SammaSambuddho - the ascetic Gotama has relizes, conformed,
                              follow to it's columination , the path of the Buddha's.

                              Metta
                              Jothiko Bhikkhu

                              --- In Pali@yahoogroups.com, Nina van Gorkom <vangorko@x> wrote:
                              > Hi Alan,
                              > thanks to Ven. Yuttadhammo and you. I know he likes to keep the
                              translation
                              > as literal as possible. But I could still add a suggestion, no
                              need to
                              > change anything.
                              >
                              > The compound: sammaasambuddhassa [avyayibhava compound] rightly
                              > self-awakened one
                              >
                              > I went to the collection of compounds and cannot make this out:
                              > <Avyaiibhaava compounds are used as adverbs and as such are
                              > indeclinable. They must refer to a verb in some way. In this
                              type of
                              > compound, it is the first word rather than the following word that
                              > predominates and this first word as well as the compounded whole,
                              is
                              > also an indeclinable. The indeclinable form taken is usually
                              based on
                              > the neuter nominative/accusative singular ending.>
                              >
                              > As adverb? Is sambuddha not predominant?
                              >
                              > op 24-09-2005 15:17 schreef Alan McClure op alanmcclure3@y...:
                              > > Verily, before self-awakening, being still a Bodhisatta, not yet
                              > > self-awakened, there came this:
                              > -----
                              > N: This occured, or this thought occurred.
                              > -----------
                              >
                              > A: Through the existence of birth, old-age and death exist; from
                              the cause
                              > > of birth exist old-age and death.
                              > --------
                              > Text: sati [f-i/nom/sg] being/existing,
                              > N: but the construction is locative absolute.
                              > Sati is the locative of sant, being. It is a locative absolute
                              (like in
                              > Latin: ablative absolute). See Warder, Lesson 16, p. 103, 104. He
                              gives:
                              > upaadaane kho sati bhavo hoti: when there is attachment, there is
                              existence.
                              > Text:
                              > kimhi nu kho sati jaraamara.na.m hoti, here we can translate: if
                              there is
                              > the presence of what, is there old age and death?
                              > As Ven. Bhikkhu says: kimhi [inter pro/loc/n/sg] what, kimhi is
                              locative.
                              >
                              > Text: In the case of of becoming, birth exists;
                              > ------
                              > N: When there is becoming, there is birth.
                              > -------
                              >
                              > Text:
                              > asati [f-i/nom/sg] not being/not existing
                              > -------
                              > N: locative absolute: when there is the absence of what?
                              > literally: when what is absent...
                              > -------
                              > Nina.
                            • Ole Holten Pind
                              Dear friends, Sammaa is derived from the adverb samyak
                              Message 14 of 21 , Sep 26, 2005
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                                Dear friends,

                                Sammaa is derived from the adverb samyak < samyanc. Since Pali disallows the
                                group /my/ which becomes /mm/ and a group like /ak/ from which /k/ is elided
                                and /a/ lengthened to /aa/ for prosodical reasons, the term develops into
                                sammaa, which in some cases is reduced to samma plus glide /d/.
                                Etymologically, the word is related to sama together, same or the like.

                                With kind regards,
                                Ole Pind



                                -----Oprindelig meddelelse-----
                                Fra: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] På vegne af joseph
                                Sendt: 25. september 2005 07:54
                                Til: Pali@yahoogroups.com
                                Emne: [Pali] Re: SN XII.4-10 or S 2.1.1.4-10 Vipassiisutta.m-etc. [1/2]

                                Hello John, Nina and all friends
                                We had this discussion with John, maybe it's worthwhile, I forgot to mention
                                at the time so it is an opportuinity to thank Venerable Gampaha PemaSiri of
                                Kanduboda, (one of the leading teachers, I belive, in this generation ) for
                                the attention he drew to the supreme immportance of the term Samma - as (I
                                hope I do not misrepresent his insight) a quality of the Buddha himself.

                                >sammaasambuddhassa [avyayibhava compound] rightly self-awakened one

                                as sammaa => same as, the realization of following the perfect, the
                                embodiment ( I guess in different 'degrees', individual ability).

                                as in the case of the eight fold path factors- only the supramundane path
                                merits as 'a factor of the path'- a 'Sama'...
                                (M.N.117)

                                Sambuddho - one of perfect(ion of) understanding - a Buddha.

                                SammaSambuddho - the ascetic Gotama has relizes, conformed, follow to it's
                                columination , the path of the Buddha's.

                                Metta
                                Jothiko Bhikkhu

                                --- In Pali@yahoogroups.com, Nina van Gorkom <vangorko@x> wrote:
                                > Hi Alan,
                                > thanks to Ven. Yuttadhammo and you. I know he likes to keep the
                                translation
                                > as literal as possible. But I could still add a suggestion, no
                                need to
                                > change anything.
                                >
                                > The compound: sammaasambuddhassa [avyayibhava compound] rightly
                                > self-awakened one
                                >
                                > I went to the collection of compounds and cannot make this out:
                                > <Avyaiibhaava compounds are used as adverbs and as such are
                                > indeclinable. They must refer to a verb in some way. In this
                                type of
                                > compound, it is the first word rather than the following word that
                                > predominates and this first word as well as the compounded whole,
                                is
                                > also an indeclinable. The indeclinable form taken is usually
                                based on
                                > the neuter nominative/accusative singular ending.>
                                >
                                > As adverb? Is sambuddha not predominant?
                                >
                                > op 24-09-2005 15:17 schreef Alan McClure op alanmcclure3@y...:
                                > > Verily, before self-awakening, being still a Bodhisatta, not yet
                                > > self-awakened, there came this:
                                > -----
                                > N: This occured, or this thought occurred.
                                > -----------
                                >
                                > A: Through the existence of birth, old-age and death exist; from
                                the cause
                                > > of birth exist old-age and death.
                                > --------
                                > Text: sati [f-i/nom/sg] being/existing,
                                > N: but the construction is locative absolute.
                                > Sati is the locative of sant, being. It is a locative absolute
                                (like in
                                > Latin: ablative absolute). See Warder, Lesson 16, p. 103, 104. He
                                gives:
                                > upaadaane kho sati bhavo hoti: when there is attachment, there is
                                existence.
                                > Text:
                                > kimhi nu kho sati jaraamara.na.m hoti, here we can translate: if
                                there is
                                > the presence of what, is there old age and death?
                                > As Ven. Bhikkhu says: kimhi [inter pro/loc/n/sg] what, kimhi is
                                locative.
                                >
                                > Text: In the case of of becoming, birth exists;
                                > ------
                                > N: When there is becoming, there is birth.
                                > -------
                                >
                                > Text:
                                > asati [f-i/nom/sg] not being/not existing
                                > -------
                                > N: locative absolute: when there is the absence of what?
                                > literally: when what is absent...
                                > -------
                                > Nina.








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                              • alanmcclure3
                                Hello all, Here is part 2/2 of the suttas SN XII 4-10 continued from last Saturday. I have fixed mistakes that were pointed out last week. Please point out if
                                Message 15 of 21 , Oct 1, 2005
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                                  Hello all,

                                  Here is part 2/2 of the suttas SN XII 4-10 continued from last
                                  Saturday. I have fixed mistakes that were pointed out last week.
                                  Please point out if you see any others in the grammatical analysis.
                                  As last time, this was translated by Ven. Yuttadhammo, so I can't
                                  change the terminology in the final version. However, I can make
                                  notes in my own copy to take into consideration for my own
                                  translations which will start again at SN XII.18.

                                  Metta,

                                  Alan

                                  --------------------------------------------------------------------------------------------




                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  upaadaanan'[n-a/nom/sg] clinging

                                  ti? [indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `ta.nhaaya [f-aa/loc/sg] craving

                                  kho [indec] indeed

                                  sati [as I/pp/f/loc abs/sg] being/existing (part 2 of locative absolute)

                                  upaadaana.m [n-a/nom/sg] clinging

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ta.nhaapaccayaa [m-a/abl/sg] by/with the condition of craving

                                  upaadaanan'" [n-a/nom/sg] clinging

                                  ti.[indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then clinging exists? From
                                  what cause is clinging?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of of craving, clinging exists; from the cause of craving
                                  comes clinging.




                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  ta.nhaa [f-aa/nom/sg] craving

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  ta.nhaa [f-aa/nom/sg] craving

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `vedanaaya [f-aa/loc/sg] experience/feeling/sensation

                                  kho [indec] indeed

                                  sati [as I/pp/f/loc abs/sg] being/existing (part 2 of locative absolute)

                                  ta.nhaa [f-aa/nom/sg] craving

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  vedanaapaccayaa [m-a/abl/sg] feeling

                                  ta.nhaa [f-aa/nom/sg] craving

                                  ti.[indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then craving exists? From
                                  what cause is craving?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of of feeling, craving exists; from the cause of feeling
                                  comes craving.



                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  vedanaa'[f-aa/nom/sg] feeling

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `phasse [m-a/loc/sg] contact

                                  kho [indec] indeed

                                  sati [as I/pp/m/loc abs/sg] being/existing (part 2 of locative absolute)

                                  vedanaa'[f-aa/nom/sg] feeling

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  phassapaccayaa [m-a/abl/sg] by the condition of contact

                                  vedanaa'[f-aa/nom/sg] feeling

                                  ti.[indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then feeling exists? From
                                  what cause is feeling?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of contact, feeling exists; from the cause of contact
                                  comes feeling.





                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  phasso [m-a/nom/sg] contact

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  phasso [m-a/nom/sg] contact

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `sa.laayatane [n-a/loc/sg] six sense bases

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  phasso [m-a/nom/sg] contact

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  sa.laayatanapaccayaa [m-a/abl/sg] by the six sense bases as conditions

                                  phasso [m-a/nom/sg] contact

                                  ti.[indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then contact exists? From
                                  what cause is contact?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of the six-fold base, feeling exists; from the cause of
                                  contact comes feeling.




                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  sa.laayatana.m [n-a/nom/sg] six sense bases

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  sa.laayatanan[n-a/nom/sg] six sense bases

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `naamaruupe [n-a/loc/sg] mind and body

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  sa.laayatana.m [n-a/nom/sg] six sense bases hoti,

                                  [huu I/ind act/3rd sg] it is, there is

                                  naamaruupapaccayaa [m-a/abl/sg] by mind and body as condition

                                  sa.laayatanan'" [n-a/nom/sg] six sense bases

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then the six-fold base exists?
                                  From what cause is the six-fold base?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of body and mind, the six-fold base exists; from the cause
                                  of body and mind comes the six-fold base.





                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  naamaruupa.m [n-a/nom/sg] mind and body

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  naamaruupan [n-a/nom/sg] mind and body

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `vi~n~naa.ne [n-a/loc/sg] consciousness

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  naamaruupa.m [n-a/nom/sg] mind and body

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  vi~n~naa.napaccayaa [m-a/abl/sg] by consciousness as condition

                                  naamaruupan [n-a/nom/sg] mind and body

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then body and mind exist?
                                  From what cause are body and mind?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of consciousness, body and mind exist; from the cause of
                                  consciousness come body and mind.





                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  vi~n~naa.nan[n-a/nom/sg] consciousness

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `sa"nkhaaresu [m-a/loc/sg] kammic formations

                                  kho [indec] indeed

                                  sati [as I/pp/m/loc abs/sg] being/existing (part 2 of locative absolute)

                                  vi~n~naa.na.m [n-a/nom/sg] consciousness

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  sa"nkhaarapaccayaa [m-a/abl/sg] by kammic formations as conditions

                                  vi~n~naa.nan'"[ n-a/nom/sg] consciousness

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then consciousness exists?
                                  From what cause is consciousness?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of formations, consciousness exists; from the cause of
                                  formations comes consciousness.






                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  sati [as I/pp/n/loc abs/sg] being/existing (part 2 of locative absolute)

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  honti, [huu I/ind act/3rd pl] they are, there are

                                  ki.mpaccayaa [m-a/abl/sg] by which condition

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `avijjaaya [f-aa/loc/sg] ignorance

                                  kho [indec] indeed

                                  sati [as I/pp/f/loc abs/sg] being/existing (part 2 of locative absolute)

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  honti, [huu I/ind act/3rd pl] they are, there are

                                  avijjaapaccayaa [m-a/abl/sg] by ignorance as condition

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:

                                  "What is it, indeed, that if it exists, then formations exist? From
                                  what cause are formations?"

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of ignorance, formations exist; from the cause of
                                  ignorance come formations.






                                  "Iti [indec] thus

                                  ha[indec]indeed

                                  ida.m [dem pro/n/nom/sg]this

                                  avijjaapaccayaa [m-a/abl/sg] with ignorance as condition

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  sa"nkhaarapaccayaa [m-a/abl/sg] by kammic formations as conditions

                                  vi~n~naa.na.m [n-a/nom/sg] consciousness

                                  ...pe...
                                  /thus /indeed this /from the cause of ignorance /formations /from the
                                  cause of formations /consciousness /etc. /
                                  Thus it is indeed that from the cause of ignorance come formations,
                                  from the cause of formations comes consciousness, etc.

                                  evam [indec/pro] thus

                                  etassa [dem pro/n/gen/sg] to this

                                  kevalassa [adj/gen/sg] whole

                                  dukkha[n-a] suffering

                                  kkhandhassa [m-a/gen/sg] aggregate

                                  dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering

                                  samudayo [m-a/nom/sg] origin

                                  hoti. [huu I/ind act/3rd sg] it is, there is
                                  /thus of this /of the entire /of the mass of suffering /origin /is /
                                  Thus is the origin of this entire mass of suffering.






                                  'samudayo' [m-a/nom/sg] origin

                                  `samudayo' [m-a/nom/sg] origin

                                  ti [indec/enc] end quote

                                  kho [indec] indeed

                                  bhikkhave, [m-u/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta
                                  /origin /origin /endquote /so /o Bhikkhus /to Vipassii /to the
                                  Bodhisatta /
                                  "The origin! The origin!" So, o Bhikkhus, to the Bodhisatta Vipassii,







                                  pubbe [adj/loc/sg] previously

                                  ananussutesu [m-a/loc/pl] unheard

                                  dhammesu [m-a/loc/pl] phenomena/things

                                  cakkhu.m [n-u/acc/sg] eye/vision

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose
                                  /previously /in regards to the unheard /dhammas /vision /arose /
                                  in regards to previously unheard of dhammas, vision arose,







                                  ~naa.na.m [n-a/nom/sg] knowledge

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose

                                  pa~n~naa [f-aa/nom/sg] wisdom

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose

                                  vijjaa [f-aa/nom/sg] higher truth

                                  udapaadi [u(d)+pad III/aor/3rd sg] it arose

                                  aaloko [m-a/nom/sg] seeing/light/splendor

                                  udapaadi. [u(d)+pad III/aor/3rd sg] it arose
                                  /knowledge /arose /wisdom /arose /understanding /arose /brilliance
                                  /arose /
                                  knowledge arose, wisdom arose, understanding arose, brilliance arose.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was
                                  /then /and /o Bhikkhus /to Vipassii /to the Bodhisatta /there was this /
                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:





                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  jaraamara.nanirodho[m-a/nom/sg] cessation of aging and death

                                  ti?[indec/enc] end quote
                                  /what /indeed /if it doesn't exist /old age and death /not /exists /of
                                  what /from the cessation /the cessation of old age and death /
                                  What is it, indeed, that if it does not exist, then old age and death
                                  do not exist? From the cessation of what comes the cessation of old
                                  age and death?





                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into

                                  /and then /indeed /o Bhikkhus /to Vipassii /to the Bodhisatta
                                  /penetrative /from introspection /was /of wisdom /realization /
                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:






                                  `jaatiyaa [f-i/loc/sg] birth

                                  kho [indec] indeed

                                  asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  jaatinirodhaa [m-a/abl/sg] by cessation

                                  jaraamara.nanirodho'"[ m-a/nom/sg]

                                  ti.[indec/enc] end quote
                                  /in regards to birth /indeed /if there is not /old-age and death /not
                                  /exist /from the cessation of birth /the cessation of old-age and death /
                                  In the case of no birth, old-age and death do not exist; from the
                                  cessation of birth comes the cessation of old-age and death.





                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  jaati [f-i/nom/sg] birth

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  jaatinirodho'[m-a/nom/sg] cessation of birth

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `bhave [m-a/loc/sg] becoming

                                  kho [indec] indeed

                                  asati [a+as I/pp/m/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  jaati [f-i/nom/sg] birth

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  bhavanirodhaa [m-a/abl/sg] by cessation

                                  jaatinirodho'"[ m-a/nom/sg]

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then birth does not
                                  exist? From the cessation of what comes the cessation of birth?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no becoming, birth does not exist; from the cessation
                                  of becoming comes the cessation of birth.





                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  bhavo [m-a/nom/sg] becoming

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  bhavanirodho'[m-a/nom/sg]

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `upaadaane [n-a/loc/sg] clinging

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  bhavo [m-a/nom/sg]

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  upaadaananirodhaa [m-a/abl/sg] by cessation

                                  bhavanirodho'"[ m-a/nom/sg] cessation of becoming

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then becoming does not
                                  exist? From the cessation of what comes the cessation of becoming?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no clinging, becoming does not exist; from the
                                  cessation of clinging comes the cessation of becoming.






                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  upaadaana.m [n-a/nom/sg] clinging

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  upaadaananirodho[m-a/nom/sg] cessation of clinging

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `ta.nhaaya [f-aa/loc/sg] craving

                                  kho [indec] indeed

                                  asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  upaadaana.m [n-a/nom/sg] clinging

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  ta.nhaanirodhaa [m-a/abl/sg] by cessation

                                  upaadaananirodho'"[ m-a/nom/sg]

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then clinging does not
                                  exist? From the cessation of what comes the cessation of clinging?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no craving, clinging does not exist; from the cessation
                                  of craving comes the cessation of clinging.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  ta.nhaa [f-aa/nom/sg] craving

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  ta.nhaanirodho'[m-a/nom/sg] cessation of craving

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `vedanaaya [f-a/loc/sg] feeling/experience/sensation

                                  kho [indec] indeed

                                  asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  ta.nhaa [f-aa/nom/sg] craving

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  vedanaanirodhaa [m-a/abl/sg] by cessation

                                  ta.nhaanirodho'"[ m-a/nom/sg] cessation of craving

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then craving does not
                                  exist? From the cessation of what comes the cessation of craving?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no feeling, craving does not exist; from the cessation
                                  of feeling comes the cessation of craving.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  vedanaa [f-aa/nom/sg] feeling/experience

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  vedanaanirodho'[m-a/nom/sg] cessation of feeling

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `phasse [m-a/loc/sg] contact

                                  kho [indec] indeed

                                  asati [a+as I/pp/m/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  vedanaa [f-aa/nom/sg] feeling

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  phassanirodhaa [m-a/abl/sg] by cessation

                                  vedanaanirodho'"[ m-a/nom/sg] cessation of feeling

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then feeling does not
                                  exist? From the cessation of what comes the cessation of feeling?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no contact, feeling does not exist; from the cessation
                                  of contact comes the cessation of craving.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  phasso [m-a/nom/sg] contact

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  phassanirodho'[m-a/nom/sg] cessation of contact

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `sa.laayatane [n-a/loc/sg] six sense bases

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  phasso [m-a/nom/sg] contact

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  sa.laayatananirodhaa [m-a/abl/sg] by cessation

                                  phassanirodho'"[ m-a/nom/sg] cessation of contact

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then contact does not
                                  exist? From the cessation of what comes the cessation of contact?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no six-fold base, contact does not exist; from the
                                  cessation of the six-fold base comes the cessation of contact.






                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  sa.laayatana.m [n-a/nom/sg] six sense bases

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  sa.laayatananirodho'[m-a/nom/sg] cessation of the six sense bases

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into



                                  `naamaruupe [n-a/loc/sg] mind and body

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  sa.laayatana.m [n-a/nom/sg] six sense bases

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  naamaruupanirodhaa [m-a/abl/sg] by cessation

                                  sa.laayatananirodho'"[ m-a/nom/sg] cessation of the six sense bases

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then the six-fold base
                                  does not exist? From the cessation of what comes the cessation of the
                                  six-fold base?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no body or mind, the six-fold base does not exist; from
                                  the cessation of body and mind comes the cessation of the six-fold base.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  naamaruupanirodho[m-a/nom/sg] cessation of mind and body

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `vi~n~naa.ne [n-a/loc/sg] consciousness

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  naamaruupa.m [n-a/nom/sg] mind and body

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  vi~n~naa.nanirodhaa [m-a/abl/sg] by cessation

                                  naamaruupanirodho'"[ m-a/nom/sg] cessation of mind and body

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then body and mind do
                                  not exist? From the cessation of what comes the cessation of body and
                                  mind?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no consciousness, body and mind do not exist; from the
                                  cessation of consciousness comes the cessation of body and mind.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  vi~n~naa.na.m [n-a/nom/sg] consciousness

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  vi~n~naa.nanirodho'[m-a/nom/sg] cessation of consciousness

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `sa"nkhaaresu [m-a/loc/pl] kammic formations

                                  kho [indec] indeed

                                  asati [a+as I/pp/m/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  vi~n~naa.na.m [n-a/nom/sg] consciousness

                                  na [neg/indec] not

                                  hoti, [huu I/ind act/3rd sg] it is, there is

                                  sa"nkhaaranirodhaa [m-a/abl/sg] by cessation

                                  vi~n~naa.nanirodho'"[ m-a/nom/sg] cessation of consciousness

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then consciousness does
                                  not exist? From the cessation of what comes the cessation of
                                  consciousness?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no formations, consciousness does not exist; from the
                                  cessation of formations comes the cessation of consciousness.







                                  "Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  etad[dem pro/n/acc/3rd sg] this

                                  ahosi[huu I/aor/3rd sg] there was



                                  `kimhi [inter pro/loc/n/sg] what

                                  nu [indec] now

                                  kho [indec] indeed

                                  asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  na [neg/indec] not

                                  honti, [huu I/ind act/3rd pl] they are, there are

                                  kissa [inter pro/gen/n/sg] what

                                  nirodhaa [m-a/abl/sg] by cessation

                                  sa"nkhaaranirodho'[m-a/nom/sg] cessation of kammic formations

                                  ti?[indec/enc] end quote



                                  Atha [indec] then

                                  kho [indec/enc] indeed

                                  bhikkhave, [m-a/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta

                                  yoniso [indec] wisely/methodically

                                  manasikaaraa [m-a/abl/sg] from attention

                                  yoniso manasikaaraa=from penetrative introspection

                                  ahu [huu I/aor/3rd sg] there was

                                  pa~n~naaya [f-aa/gen/sg] wisdom

                                  abhisamayo–[m-a/nom/sg] realization/comprehension/insight into





                                  `avijjaaya [f-aa/loc/sg] ignorance

                                  kho [indec] indeed

                                  asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
                                  absolute)

                                  sa"nkhaaraa [m-a/nom/pl] kammic formations

                                  na [neg/indec] not

                                  honti, [huu I/ind act/3rd pl] they are, there are

                                  avijjaanirodhaa [m-a/abl/sg] by cessation

                                  sa"nkhaaranirodho'"[ m-a/nom/sg]

                                  ti. [indec/enc] end quote

                                  And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:

                                  What is it, indeed, that if it does not exist, then formations does
                                  not exist? From the cessation of what comes the cessation of formations?

                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the relisation of wisdom:

                                  In the case of no ignorance, formations does not exist; from the
                                  cessation of ignorance comes the cessation of consciousness.







                                  "Iti [indec] thus

                                  ha [indec] indeed

                                  ida.m [dem pro/n/nom/sg] this

                                  avijjaanirodhaa [m-a/abl/sg] by the cessation of ignorance

                                  sa"nkhaaranirodho; [m-a/nom/sg] cessation of kammic formations

                                  sa"nkhaaranirodhaa [m-a/abl/sg] by cessation of kammic formations

                                  vi~n~naa.nanirodho [m-a/nom/sg] cessation of consciousness

                                  ...pe...
                                  /thus /indeed this /from the cessation of ignorance /the cessation of
                                  formations /from the cessation of formations /the cessation of
                                  consciousness /etc. /
                                  Thus it is indeed that from the cessation of ignorance comes the
                                  cessation of formations; from the cessation of formations comes the
                                  cessation of consciousness, etc.







                                  etassa [dem pro/n/gen/sg] this

                                  kevalassa [adj/gen/sg] whole

                                  dukkha[n-a] suffering

                                  kkhandhassa [m-a/dat/sg] aggregate

                                  dukkhakkhandhassa [kammadhaaraya compound] aggregate of suffering/mass
                                  of suffering

                                  nirodho [m-a/nom/sg] cessation

                                  hotii [huu I/ind act/3rd sg] it is, there is

                                  ti.[indec/enc] end quote
                                  /thus of this /of the entire /of the mass of suffering /cessation /is /
                                  Thus is the cessation of this entire mass of suffering.







                                  `nirodho, [m-a/nom/sg] Cessation

                                  nirodho[m-a/nom/sg] Cessation

                                  ti [indec/enc] end quote

                                  kho [indec] indeed

                                  bhikkhave, [m-u/voc/pl] bhikkhus

                                  vipassissa [m-ii/dat/sg] Vipassii

                                  bodhisattassa [m-a/dat/sg] bodhisatta
                                  /cessation /cessation /endquote /so /o Bhikkhus /to Vipassii /to the
                                  Bodhisatta /
                                  "The cessation! The cessation!" So, o Bhikkhus, to the Bodhisatta
                                  Vipassii,







                                  pubbe [adj/loc/sg] previously

                                  ananussutesu [m-a/loc/pl] unheard

                                  dhammesu [m-a/loc/pl] phenomena/things

                                  cakkhu.m [n-u/acc/sg] eye/vision

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose
                                  /previously /in regards to the unheard /dhammas /vision /arose /
                                  in regards to previously unheard of dhammas, vision arose,







                                  ~naa.na.m [n-a/nom/sg] knowledge

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose

                                  pa~n~naa [f-aa/nom/sg] wisdom

                                  udapaadi, [u(d)+pad III/aor/3rd sg] it arose

                                  vijjaa [f-aa/nom/sg] higher truth

                                  udapaadi [u(d)+pad III/aor/3rd sg] it arose

                                  aaloko [m-a/nom/sg] seeing/light/splendor

                                  udapaadi. [u(d)+pad III/aor/3rd sg] it arose
                                  /knowledge /arose /wisdom /arose /understanding /arose /brilliance
                                  /arose /
                                  knowledge arose, wisdom arose, understanding arose, brilliance arose.









                                  (sattannam [num/n/gen/pl] of the seven

                                  pi [indec] also/too

                                  buddhaana.m [m-a/gen/pl] of the Buddhas

                                  eva.m [indec/adv] thus

                                  vitthaaretabbo).[?? VII/future pp/nom/sg] should be explained/detailed
                                  /and of the seven /of the Buddhas /thus /it should be explained /
                                  (And thus should it be explained of all seven Buddhas.)



                                  --this section only after sutta number ten (10)---



                                  Buddhavaggo pa.thamo.

                                  Tassuddaana.m:

                                  Desanaa vibha"ngapa.tipadaa ca
                                  Vipassii sikhii ca vessabhuu,
                                  Kakusandho konaagamano ca kassapo
                                  (Mahaayaso sakyamunii ca) gotamoti

                                  Buddhavaggo pa.thamo.

                                  Buddha[m-a] Buddha(s)

                                  vaggo [m-a/nom/sg] chapter

                                  Buddhavaggo[tappurisa compound] Chapter on the Buddhas

                                  pa.thamo.[ord num/m/nom/sg] the first

                                  The first chapter on the Buddhas



                                  Tassuddaana.m:

                                  Tassa[dem pro/m/dat/sg] in this

                                  uddaana.m:[n-a/nom/sg] group of ten suttas

                                  In this group of ten suttas:



                                  Desanaa vibha"ngapa.tipadaa ca

                                  Desanaa [f-aa/nom/pl] discourse

                                  vibha"nga [m-a] divison/classification

                                  pa.tipadaa [f-aa/nom/pl] way/means/course/path

                                  vibha"ngapa.tipadaa[tappurisa compound] the way by classification

                                  ca[indec/enc] and

                                  Discourse and the way by classification


                                  Vipassii sikhii ca vessabhuu,

                                  Vipassii [m-ii/nom/sg] Vipassii

                                  sikhii [m-ii/nom/sg] Sikhii

                                  ca [indec/enc] and

                                  vessabhuu[m-uu/nom/sg] Vessabhuu

                                  Vipassii, Sikhii and Vessabhuu


                                  Kakusandho konaagamano ca kassapo

                                  Kakusandho [m-a/nom/sg] Kakusandha

                                  konaagamano [m-a/nom/sg] Konaagamana

                                  ca [indec/enc] and

                                  kassapo[m-a/nom/sg] Kassapa

                                  Kakusandha, Konaagamana and Kassapa


                                  (Mahaayaso sakyamunii ca) gotamoti

                                  (Mahaa[n-a/abl/sg]With great

                                  yaso [n-irregular/nom/sg] fame

                                  sakya[m-a]Sakya clan

                                  munii [m-i/nom/sg] sage

                                  Sakyamunii [tappurisa compound] sage of the sakya clan

                                  ca) [indec/enc] and

                                  gotamo[m-a/nom/sg] Gotama

                                  ti[indec/enc] end quote

                                  (With great fame to the Sage of the Sakya Clan) Gotama





                                  The first chapter of the Buddhas.



                                  Within this group of ten suttas:



                                  That on discourse and on the way by classification regarding:
                                  Vipassii, Sikhii, Vessabhuu, Kakusandha, Konaagamana, Kassapa and the
                                  great, famed, Sage of the Sakyas, Gotama.






                                  [ALL ENGLISH]

                                  The Vipassi Discourse/Sikhii Discourse/..(all Buddhas)../Gotama Discourse



                                  Dwelling in Savatthi (as the last sutta):





                                  To Vipassii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened
                                  One,



                                  To Sikhii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,



                                  To Vessabhuu, o Bhikkhus, the Blessed, Undefiled, Rightly
                                  Self-Awakened One,



                                  To Kakusandha, o Bhikkhus, the Blessed, Undefiled, Rightly
                                  Self-Awakened One,



                                  To Ko.naagamana, o Bhikkhus, the Blessed, Undefiled, Rightly
                                  Self-Awakened One,



                                  To Kassapa, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened
                                  One, and



                                  To me, o Bhikkhus, previously, verily, before self-awakening, being
                                  still a Bodhisatta, not yet self-awakened, this occured:





                                  "Oh, how this world has fallen into distress! One is born, ages, dies,
                                  falls from life and is born again and still cannot yet clearly see an
                                  escape from this suffering, from old age and death.

                                  When indeed will an escape from suffering, old age and death become
                                  clear?"



                                  And then, o Bhikkhus, the Bodhisatta Vipassii (et al), had this thought:





                                  "What is it, indeed, that if it exists, then old age and death exist?
                                  From what (1) condition arise old age and death?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, this realization of wisdom:





                                  "Through the existence of birth, old-age and death (2) come to be;
                                  from the condition of birth exist old-age and death."



                                  And then, o Bhikkhus, (3) this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then birth exists? From what
                                  condition arises birth?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, this realization of wisdom:





                                  (4) Through the existence of becoming, birth exists; from the
                                  condition of becoming (5) arises birth.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then becoming exists? From
                                  what condition is becoming?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of clinging, becoming exists; from the condition
                                  of clinging arises becoming.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then clinging exists? From
                                  what condition is clinging?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of craving, clinging exists; from the condition
                                  of craving arises clinging.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then craving exists? From
                                  what condition is craving?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of feeling, craving exists; from the condition
                                  of feeling arises craving.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then feeling exists? From
                                  what condition is feeling?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of contact, feeling exists; from the condition
                                  of contact arises feeling.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then contact exists? From
                                  what condition is contact?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of the six-fold base, feeling exists; from the
                                  condition of contact arises feeling.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then the six-fold base exists?
                                  From what condition is the six-fold base?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of body and mind, the six-fold base exists; from
                                  the condition of body and mind arises the six-fold base.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then body and mind exist?
                                  From what condition are body and mind?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of consciousness, body and mind exist; from the
                                  condition of consciousness come body and mind.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then consciousness exists?
                                  From what condition is consciousness?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of formations, consciousness exists; from the
                                  condition of formations arises consciousness.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):





                                  "What is it, indeed, that if it exists, then formations exist? From
                                  what condition are formations?"



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Through the existence of ignorance, formations exist; from the
                                  condition of ignorance come formations.



                                  Thus it is indeed that from the condition of ignorance come
                                  formations, from the condition of formations arises consciousness, etc.



                                  Thus is the origin of this entire mass of suffering.



                                  "The origin! The origin!" So, o Bhikkhus, to the Bodhisatta
                                  Vipassii, in regards to previously unheard of dhammas, vision arose,
                                  knowledge arose, wisdom arose, understanding arose, brilliance arose.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then old age and death
                                  do not exist? From the cessation of what comes the cessation of old
                                  age and death?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of birth, old-age and death do not exist; from
                                  the cessation of birth comes the cessation of old-age and death.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then birth does not
                                  exist? From the cessation of what comes the cessation of birth?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of becoming, birth does not exist; from the
                                  cessation of becoming comes the cessation of birth.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then becoming does not
                                  exist? From the cessation of what comes the cessation of becoming?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of clinging, becoming does not exist; from the
                                  cessation of clinging comes the cessation of becoming.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then clinging does not
                                  exist? From the cessation of what comes the cessation of clinging?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of craving, clinging does not exist; from the
                                  cessation of craving comes the cessation of clinging.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then craving does not
                                  exist? From the cessation of what comes the cessation of craving?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of feeling, craving does not exist; from the
                                  cessation of feeling comes the cessation of craving.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then feeling does not
                                  exist? From the cessation of what comes the cessation of feeling?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of contact, feeling does not exist; from the
                                  cessation of contact comes the cessation of craving.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then contact does not
                                  exist? From the cessation of what arises the cessation of contact?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of no six-fold base, contact does not exist;
                                  from the cessation of the six-fold base comes the cessation of contact.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then the six-fold base
                                  does not exist? From the cessation of what comes the cessation of the
                                  six-fold base?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of no body or mind, the six-fold base does not
                                  exist; from the cessation of body and mind comes the cessation of the
                                  six-fold base.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then body and mind do
                                  not exist? From the cessation of what comes the cessation of body and
                                  mind?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of no consciousness, body and mind do not exist;
                                  from the cessation of consciousness comes the cessation of body and mind.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then consciousness does
                                  not exist? From the cessation of what comes the cessation of
                                  consciousness?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of no formations, consciousness does not exist;
                                  from the cessation of formations comes the cessation of consciousness.



                                  And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:





                                  What is it, indeed, that if it does not exist, then formations does
                                  not exist? From the cessation of what comes the cessation of formations?



                                  And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
                                  from penetrative introspection, the realization of wisdom:





                                  Without the existence of no ignorance, formations does not exist; from
                                  the cessation of ignorance comes the cessation of consciousness.



                                  Thus it is indeed that from the cessation of ignorance comes the
                                  cessation of formations; from the cessation of formations comes the
                                  cessation of consciousness, etc.



                                  Thus is the cessation of this entire mass of suffering.



                                  "The cessation! The cessation!" So, o Bhikkhus, to the Bodhisatta
                                  Vipassii, in regards to previously unheard of dhammas, vision arose,
                                  knowledge arose, wisdom arose, understanding arose, brilliance arose.



                                  (And thus should it be explained of all seven Buddhas.)

                                  [after sutta 10 there is:]

                                  The first chapter of the Buddhas.



                                  Within this group of ten suttas:


                                  That on discourse and on the way by classification regarding:
                                  Vipassii, Sikhii, Vessabhuu, Kakusandha, Konaagamana, Kassapa and the
                                  great, famed, Sage of the Sakyas, Gotama.
                                • Alan McClure
                                  Hello all, Here is the next sutta in the SN series I m doing. It was translated by Ven. Yuttadhammo from the Buddha Jayanti. I did the grammatical analysis. As
                                  Message 16 of 21 , Oct 8, 2005
                                  • 0 Attachment
                                    Hello all,

                                    Here is the next sutta in the SN series I'm doing.
                                    It was translated by Ven. Yuttadhammo from the Buddha Jayanti.
                                    I did the grammatical analysis.
                                    As usual, I have gone back over it but have likely missed certain problems.
                                    Please point them out to me if you see any.

                                    Metta,

                                    Alan


                                    ---------------------------------------------------------------
                                    2. aahaaravaggo
                                    2. The Chapter on Nutriment

                                    1. aahaarasutta.m
                                    1. The Discourse on Nutriment

                                    11. eva.m me suta.m -- eka.m samaya.m bhagavaa saavatthiya.m viharati

                                    eva.m [adv/indec] thus

                                    me [per pro/inst/1^st sg/enc] me

                                    suta.m [(s)su V/pp/acc] was heard

                                    eka.m [adj/acc/sg]one

                                    samaya.m [m-a/acc/sg] time

                                    bhagavaa [nom-ant/nom/sg] Blessed One

                                    saavatthiya.m [f-i/loc/sg] Savatthi

                                    viharati[vi+har I/ind act/3^rd sg] he dwells

                                    eva.m me suta.m -- eka.m samaya.m bhagavaa saavatthiya.m viharati
                                    /thus /be me /was heard /one /time /the Blessed One /Savatthi /dwells in /
                                    Thus have I heard – at one time, the Blessed One was dwelling in Savatthi,

                                    jetavane anaathapi.n.dikassa aaraame...pe0... etadavoca –

                                    jeta [m-a] Jeta

                                    vane [n-a/loc/sg] wood, forest

                                    jetavane [tapurissa compound] Jeta’s forest

                                    anaathapi.n.dikassa [m-a/gen/sg] of Anaathapi.n.dika

                                    aaraame[m-a/loc/sg] in the park

                                    etad[dem pro/n/acc/sg] this

                                    avoca[vac I/aor/3^rd sg] he said

                                    jetavane anaathapi.n.dikassa aaraame...pe0... etadavoca
                                    /at Jetavana /of Anaathapi.n.dika /in the park / … /He said this – /
                                    at Jetavana, in Anathapindika’s park … He said this –

                                    ``cattaarome, bhikkhave, aahaaraa bhuutaana.m vaa sattaana.m .thitiyaa
                                    sambhavesiina.m vaa anuggahaaya.

                                    Cattaaro [num adj/nom/sg] four

                                    ime, [dem pro/nom/m/pl] these

                                    bhikkhave, [m-s/voc/pl] bhikkhus

                                    aahaaraa [m-a/nom/pl] nutriments

                                    bhuutaana.m [bhuu I/pp/gen/sg] become

                                    vaa [indec/enc] or

                                    sattaana.m [m-a/gen/pl] of beings

                                    .thitiyaa [f-i/gen/loc] of subsistence

                                    sambhava[m-a] birth/becoming

                                    esiina.m [adj/gen/sg] seeking

                                    sambhavaessiina.m [Tappurisa compound] seeking becoming

                                    vaa [indec/enc] or

                                    anuggahaaya[m-a/dat/sg] assistance/support

                                    cattaarome, bhikkhave, aahaaraa bhuutaana.m vaa sattaana.m .thitiyaa
                                    sambhavesiina.m vaa anuggahaaya
                                    /these four /o Bhikkhus /nutriments /of become /or /of beings/for the
                                    subsistence /of those seeking becoming /or /support /
                                    There are these four nutriments, o Bhikkhus, for the subsistence of
                                    those beings who have already become, or for the support of those
                                    seeking becoming.



                                    katame cattaaro? kaba.liikaaro aahaaro -- o.laariko vaa sukhumo vaa,

                                    katame [adj/inter pro] which

                                    cattaaro? [num adj/nom/sg] four

                                    kaba.liikaaro [m-a/nom/sg] food

                                    aahaaro [m-a/nom/sg] nutriment

                                    o.laariko [adj/nom/sg] coarse

                                    vaa [indec/enc] or

                                    sukhumo [adj/nom/sg] refined

                                    vaa,[indec/enc] or

                                    katame cattaaro? kaba.liikaaro aahaaro -- o.laariko vaa sukhumo vaa,
                                    /which /four /material /food /coarse /or /refined /or /
                                    Which four? Material food – coarse or refined,

                                    phasso dutiyo, manosa~ncetanaa tatiyaa, vi~n~naa.na.m catuttha.m.

                                    phasso [m-a/nom/sg] contact

                                    dutiyo, [adj/nom/sg] second

                                    manosa~ncetanaa [f-aa/nom/sg] mental volition

                                    tatiyaa, [adj/nom/sg] third

                                    vi~n~naa.na.m [n-a/nom/sg] consciousness

                                    catuttha.m[adj/nom/sg] fourth

                                    phasso dutiyo, manosa~ncetanaa tatiyaa, vi~n~naa.na.m catuttha.m
                                    /contact /second /mental volition /third /consciousness /fourth /
                                    contact as the second, mental volition as the third, consciousness as
                                    the fourth.

                                    ime kho, bhikkhave, cattaaro aahaaraa bhuutaana.m vaa sattaana.m
                                    .thitiyaa sambhavesiina.m vaa anuggahaaya''

                                    ime, [dem pro/nom/m/pl] these

                                    kho, [indec/enc] indeed

                                    bhikkhave, [m-u/voc/pl] bhikkhus

                                    cattaaro [num adj/nom/sg] four

                                    aahaaraa [m-a/nom/pl] nutriments

                                    bhuutaana.m [bhuu I/pp/gen/sg] become

                                    vaa [indec/enc] or

                                    sattaana.m [m-a/gen/pl] of beings

                                    .thitiyaa [f-i/gen/loc] of subsistence

                                    sambhava[m-a] birth/becoming

                                    esiina.m [adj/gen/sg] seeking

                                    sambhavaessiina.m [Tappurisa compound] seeking becoming

                                    vaa [indec/enc] or

                                    anuggahaaya[m-a/dat/sg] assistance/support

                                    ime kho, bhikkhave, cattaaro aahaaraa bhuutaana.m vaa sattaana.m
                                    .thitiyaa sambhavesiina.m vaa anuggahaaya
                                    //these /indeed /o Bhikkhus /four /nutriments /of become /or /of
                                    beings/for the subsistence /of those seeking becoming /or /support /
                                    There are indeed, o Bhikkhus, these four nutriments for the subsistence
                                    of those beings who have already become, or for the support of those
                                    seeking becoming.


                                    ``ime, bhikkhave, cattaaro aahaaraa

                                    ime, [dem pro/nom/m/pl] these

                                    bhikkhave, [m-u/voc/pl] bhikkhus

                                    cattaaro [num adj/nom/sg] four

                                    aahaaraa[m-a/nom/pl] nutriments

                                    ime, bhikkhave, cattaaro aahaaraa
                                    /these /o Bhikkhus /four /nutriments /
                                    These four nutriments, o Bhikkhus,

                                    ki.mnidaanaa ki.msamudayaa ki.mjaatikaa ki.mpabhavaa?

                                    ki.mnidaanaa [n-a/abl/sg] with which origin

                                    ki.msamudayaa [m-a/abl/sg] with which cause

                                    ki.mjaatikaa [adj/abl/sg] born from what

                                    ki.mpabhavaa[m-a/abl/sg] produced by what

                                    ki.mnidaanaa ki.msamudayaa ki.mjaatikaa ki.mpabhavaa
                                    /of what origin /of what cause /born from what /come into being because
                                    of what /
                                    what do they originate from, what are they caused by, what are they born
                                    from, because of what do they come into being?

                                    ime cattaaro aahaaraa ta.nhaanidaanaa ta.nhaasamudayaa ta.nhaajaatikaa
                                    ta.nhaapabhavaa.

                                    ime [dem pro/n/nom/pl] these

                                    cattaaro [num adj/nom/sg] four

                                    aahaaraa [m-a/nom/pl] nutriments

                                    ta.nhaanidaanaa [n-a/abl/sg] with craving as origin

                                    ta.nhaasamudayaa [m-a/abl/sg] with craving as cause

                                    ta.nhaajaatikaa [adj/abl/sg] born from craving

                                    ta.nhaapabhavaa [m-a/abl/sg] produced by craving

                                    ime cattaaro aahaaraa ta.nhaanidaanaa ta.nhaasamudayaa ta.nhaajaatikaa
                                    ta.nhaapabhavaa
                                    /these /four /nutriments /origin in craving /caused by craving /born
                                    from craving /come into being because of craving /
                                    These four nutriments have their origin in craving, are caused by
                                    craving, are born from craving, come into being because of craving.

                                    ta.nhaa caaya.m, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
                                    ki.mpabhavaa?.

                                    ta.nhaa [f-aa/nom/sg] craving

                                    ca[indec/enc] and

                                    aya.m, [dem pro/n/nom/sg] this

                                    bhikkhave, [m-u/voc/pl] bhikkhus

                                    ki.mnidaanaa [n-a/abl/sg] with which origin

                                    ki.msamudayaa [m-a/abl/sg] with which cause

                                    ki.mjaatikaa [adj/abl/sg] born from what

                                    ki.mpabhavaa[m-a/abl/sg] produced by what

                                    ta.nhaa caaya.m, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
                                    ki.mpabhavaa
                                    /craving /and this /o Bhikkhus /of what origin /of what cause /born from
                                    what /come into being because of what /
                                    And this craving, o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, because of what does it come into being?


                                    ta.nhaa vedanaanidaanaa vedanaasamudayaa vedanaajaatikaa vedanaapabhavaa

                                    ta.nhaa [f-aa/nom/sg] craving

                                    vedanaanidaanaa [n-a/abl/sg] with the origin of feeling

                                    vedanaasamudayaa [m-a/abl/sg] with the cause of feeling

                                    vedanaajaatikaa [adj/abl/sg] born from feeling

                                    vedanaapabhavaa [m-a/abl/sg] produced by feeling

                                    ta.nhaa vedanaanidaanaa vedanaasamudayaa vedanaajaatikaa vedanaapabhavaa
                                    /craving /originates in feeling/caused by feeling /born from feeling
                                    /comes into being because of feeling /
                                    Craving has its origin in feeling, is caused by feeling , is born from
                                    feeling, comes into being because of feeling.

                                    *[The same pattern of the last two sentences continues, moving backwards
                                    with vedanaa, phassa, sa.laayatana, etc. until it reaches avijjaa]*



                                    vedanaa caaya.m, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
                                    ki.mpabhavaa?
                                    vedanaa phassanidaanaa phassasamudayaa phassajaatikaa phassapabhavaa.
                                    And this feeling o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, because of what does it come into being?
                                    Feeling has its origin in contact, is caused by contact , is born from
                                    contact, comes into being because of contact.

                                    phasso caaya.m, bhikkhave, ki.mnidaano ki.msamudayo ki.mjaatiko
                                    ki.mpabhavo?
                                    phasso sa.laayatananidaano sa.laayatanasamudayo sa.laayatanajaatiko
                                    sa.laayatanapabhavo.
                                    And this contact o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, because of what does it come into being?
                                    Contact has its origin in six-sense base, is caused by the six-fold base
                                    , is born from the six-fold base, comes into being because of six-fold base.

                                    sa.laayatana~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
                                    ki.mjaatika.m ki.mpabhava.m? sa.laayatana.m naamaruupanidaana.m
                                    naamaruupasamudaya.m naamaruupajaatika.m naamaruupapabhava.m.
                                    And this six-fold base, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, because of what does it come into being?
                                    The six-fold base has its origin in body and mind, is caused by body and
                                    mind , is born from body and mind, comes into being because of body and
                                    mind.

                                    naamaruupa~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
                                    ki.mjaatika.m ki.mpabhava.m? naamaruupa.m vi~n~naa.nanidaana.m
                                    vi~n~naa.nasamudaya.m vi~n~naa.najaatika.m vi~n~naa.napabhava.m.
                                    And this body and mind, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, because of what does it come into being?
                                    The body and mind has its origin in consciousness, is caused by
                                    consciousness , is born from consciousness, comes into being because of
                                    consciousness.

                                    vi~n~naa.na~ncida.m, bhikkhave, ki.mnidaana.m ki.msamudaya.m
                                    ki.mjaatika.m ki.mpabhava.m? vi~n~naa.na.m sa”nkhaaranidaana.m
                                    sa”nkhaarasamudaya.m sa”nkhaarajaatika.m sa”nkhaarapabhava.m.
                                    And this consciousness, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, because of what does it come into being?
                                    Consciousness has its origin in formations, is caused by formations , is
                                    born from formations, comes into being because of formations.

                                    sa”nkhaaraa cime, bhikkhave, ki.mnidaanaa ki.msamudayaa ki.mjaatikaa
                                    ki.mpabhavaa? sa”nkhaaraa avijjaanidaanaa avijjaasamudayaa
                                    avijjaajaatikaa avijjaapabhavaa.
                                    And these formations, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, because of what does it come into being?
                                    Formations have their origin in ignorance, are caused by ignorance , are
                                    born from ignorance, come into being because of ignorance.

                                    *[Pattern Changes]*

                                    ``iti kho, bhikkhave, avijjaapaccayaa sa”nkhaaraa; sa”nkhaarapaccayaa
                                    vi~n~naa.na.m...pe0...

                                    iti [indec]this/thus

                                    kho, [indec/enc] indeed

                                    bhikkhave, [m-u/voc/pl] bhikkhus

                                    avijjaapaccayaa [m-a/abl/sg] with ignorance as condition

                                    sa”nkhaaraa; [m-a/nom/pl] kammic formations

                                    sa”nkhaarapaccayaa [m-a/abl/sg] with kammic formations as condition

                                    vi~n~naa.na.m[n-a/nom/sg] consciousness

                                    iti kho, bhikkhave, avijjaapaccayaa sa”nkhaaraa; sa”nkhaarapaccayaa
                                    vi~n~naa.na.m
                                    /thus /indeed /o Bhikkhus /through the condition of ignorance
                                    /formations /through the condition of formations /consciousness /etc. /
                                    Thus indeed, o Bhikkhus, through the condition of ignorance come
                                    formations, through the condition of formations comes consciousness, etc.

                                    evametassa kevalassa dukkhakkhandhassa samudayo hoti.

                                    Evam[adv/indec] thus

                                    etassa [dem pro/gen/n/sg] this

                                    kevalassa [adj/gen/sg] whole

                                    dukkha[n-a] suffering

                                    kkhandhassa [m-a/gen/sg] aggregate

                                    dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering

                                    samudayo [m-a/nom/sg] origin

                                    hoti[huu I/ind act/3^rd sg] it is/there is

                                    evametassa kevalassa dukkhakkhandhassa samudayo hoti
                                    /thus of this /of the entire /of the mass of suffering /origin /is /
                                    Thus is the origin of this entire mass of suffering.

                                    avijjaaya tveva asesaviraaganirodhaa sa”nkhaaranirodho;
                                    sa”nkhaaranirodhaa vi~n~naa.nanirodho ...pe0...

                                    avijjaaya [f-aa/gen/sg] of ignorance

                                    tveva [?]? Tva+eva (surely/indeed)?

                                    asesaviraaganirodhaa [m-a/abl/sg] with the remainderless waning and
                                    cessation

                                    sa”nkhaaranirodho; [m-a/nom/sg] the cessation of kammic formations

                                    sa”nkhaaranirodhaa [m-a/abl/sg] with the cessation of kammic formations

                                    vi~n~naa.nanirodho[m-a/abl/sg] the cessation of consciousness

                                    avijjaaya tveva asesaviraaganirodhaa sa”nkhaaranirodho;
                                    sa”nkhaaranirodhaa vi~n~naa.nanirodho
                                    /of ignorance /but indeed /remainderless cessation /the cessation of
                                    formations /from the cessation of formations /the cessation of
                                    consciousness /etc. /
                                    But indeed, from the remainderless cessation of ignorance comes the
                                    cessation of formations; from the cessation of formations comes the
                                    cessation of consciousness, etc.

                                    evametassa kevalassa dukkhakkhandhassa nirodho hotii''ti.

                                    Evam[adv/indec] thus

                                    etassa [dem pro/gen/n/sg] this

                                    kevalassa [adj/gen/sg] whole

                                    dukkha[n-a] suffering

                                    kkhandhassa [m-a/gen/sg] aggregate

                                    dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering

                                    nirodho [m-a/nom/sg] cessation

                                    hotii[huu I/ind act/3^rd sg] it is/there is

                                    ti[indec/enc] end quote

                                    evametassa kevalassa dukkhakkhandhassa nirodho hotii''ti
                                    /thus of this /of the entire /of the mass of suffering /cessation /is /
                                    Thus is the cessation of this entire mass of suffering.

                                    pa.thama.m.
                                    [The First]

                                    2. The Chapter on Nutriment

                                    1. [B]The Discourse on Nutriment[/B]

                                    Thus have I heard:

                                    At one time, the Blessed One was dwelling at Savatthi, in Jeta’s grove,
                                    in Anathapindika’s park…

                                    [At this time] he said this:

                                    There are these four nutriments, o Bhikkhus, for the subsistence of
                                    those beings who have already become, or for the support of those
                                    seeking becoming.

                                    Which four? Material food – coarse or refined [as the first], contact as
                                    the second, mental volition as the third, consciousness as the fourth.

                                    These four nutriments, o Bhikkhus, what do they originate from, what are
                                    they caused by, what are they born from, by what are they produced?

                                    These four nutriments have their origin in craving, are caused by
                                    craving, are born from craving, are produced by craving.

                                    And this craving, o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, by what is it produced?

                                    Craving has its origin in feeling, is caused by feeling, is born from
                                    feeling, is produced by feeling.

                                    And this feeling, o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, by what is it produced?

                                    Feeling has its origin in contact, is caused by contact, is born from
                                    contact, is produced by contact.

                                    And this contact o Bhikkhus, what does it originate from, what is it
                                    caused by, what is it born from, by what is it produced?

                                    Contact has its origin in six sense bases, is caused by the six sense
                                    bases, is born from the six sense bases, is produced by six sense bases.

                                    And this six sense bases, o Bhikkhus, what does they originate from,
                                    what are they caused by, what are they born from, by what are they produced?

                                    The six sense bases have their origin in body and mind, are caused by
                                    body and mind , are born from body and mind, are produced by body and mind.

                                    And this body and mind, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, by what is it produced?

                                    The body and mind has its origin in consciousness, is caused by
                                    consciousness , is born from consciousness, is produced by consciousness.

                                    And this consciousness, o Bhikkhus, what does it originate from, what is
                                    it caused by, what is it born from, by what is it produced?

                                    Consciousness has its origin in kammic formations, is caused by kammic
                                    formations, is born from kammic formations, is produced by kammic
                                    formations.

                                    And these kammic formations, o Bhikkhus, what do they originate from,
                                    what are they caused by, what are they born from, by what are they produced?

                                    Kammic formations have their origin in ignorance, are caused by
                                    ignorance, are born from ignorance, are produced by ignorance.

                                    Thus indeed, o Bhikkhus, through the condition of ignorance come
                                    formations, through the condition of kammic formations comes
                                    consciousness, etc., thus is the origin of this entire mass of suffering.

                                    But indeed, from the remainderless cessation of ignorance comes the
                                    cessation of formations; from the cessation of formations comes the
                                    cessation of consciousness, etc., thus is the cessation of this entire
                                    mass of suffering.

                                    [The First]
                                  • Alan McClure
                                    Hello all, Here is the next sutta in the SN series I m doing. It was translated by Ven. Yuttadhammo from the Buddha Jayanti. I did the grammatical analysis. As
                                    Message 17 of 21 , Oct 8, 2005
                                    • 0 Attachment
                                      Hello all,

                                      Here is the next sutta in the SN series I'm doing.
                                      It was translated by Ven. Yuttadhammo from the Buddha Jayanti.
                                      I did the grammatical analysis.
                                      As usual, I have gone back over it but have likely missed certain problems.
                                      Please point them out to me if you see any.

                                      Metta,

                                      Alan

                                      --------------------------------------------

                                      Mo.liyaphagguna sutta.m
                                      /Phagguna Top-Knot /discourse /
                                      The discourse to Phagguna Top-Knot

                                      12. Saavatthiya.m-
                                      /in Savathi /
                                      In Savathi -

                                      cattaaro'me bhikkhave, aahaaraa bhuutaana.m vaa sattaana.m .thitiyaa,
                                      sambhavesiina.m vaa anuggahaaya. Katame cattaaro? Kabali”nkaaro aahaaro
                                      o.laariko vaa sukhumo vaa, phasso dutiyo, manosa~ncetanaa tatiyaa,
                                      vi~n~naa.na.m catuttha.m. Ime kho bhikkhave, cattaaro aahaaraa
                                      bhuutaana.m vaa sattaana.m .thitiyaa, sambhavesiina.m vaa anuggahaayaati.

                                      (same as last sutta:)
                                      There are these four nutriments, o Bhikkhus, for the subsistence of
                                      those beings who have already become, or for the support of those
                                      seeking becoming. Which four? Material food – coarse or refined, contact
                                      as the second, mental volition as the third, consciousness as the
                                      fourth. There are indeed, o Bhikkhus, these four nutriments for the
                                      subsistence of those beings who have already become, or for the support
                                      of those seeking becoming.

                                      Eva.m vutte aayasmaa mo.liyaphagguno bhagavanta.m etadavoca:

                                      Eva.m [adv/indec] thus

                                      vutte [vac I/pp/loc/n/sg] said

                                      aayasmaa [m-ant/nom/sg] Venerable

                                      mo.liyaphagguno [m-a/nom/sg] Mo.liaphagguna (or Phagguna top-knot)

                                      bhagavanta.m [m-ant/acc/sg] Blessed One

                                      etad[dem pro/n/acc/sg] this

                                      avoca:[vac I/aor/3^rd sg] he said

                                      Eva.m vutte aayasmaa mo.liyaphagguno bhagavanta.m etadavoca:
                                      /thus /said /the venerable /Phagguna Top-Knot /to the Blessed One /said
                                      this/
                                      Thus said, the Venerable Phagguna Top-Knot said this to the Blessed One:

                                      ko nu kho bhante vi~n~naa.nahaara.m aahaaretii'ti?

                                      ko [inter pro/nom/m/sg] who

                                      nu [indec] indeed?

                                      kho [indec/enc] indeed

                                      bhante [indec] Venerable sir

                                      vi~n~naa.na[n-a] consciousness

                                      ahaara.m[m-a/acc/sg] food/nutriment

                                      vi~n~naa.nahaara.m [tappurisa compound] nutriment of consciousness

                                      aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment

                                      ti?[indec/enc] end quote

                                      ko nu kho bhante vi~n~naa.nahaara.m aahaaretii'ti?
                                      /who /indeed /indeed /venerable sir /the nutriment of consciousness
                                      /uses as nutriment (endquote) /
                                      “Who, indeed, venerable sir, uses the nutriment of consciousness as
                                      nutriment?”

                                      No kallo pa~nhoti bhagavaa avoca: aahaaretii'ti aha.m na vadaami.

                                      No [indec/neg] indeed not

                                      kallo [adj/nom/sg] proper

                                      pa~nha[m-a] question

                                      hoti [huu I/ind act/erd sg] it is

                                      bhagavaa [m-ant/nom/sg] Blessed One

                                      avoca: [vac I/nom/3^rd sg] he said

                                      aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment

                                      ti [indec/enc] end quote

                                      aha.m [per pro/nom/1^st sg] I

                                      na [indec/neg] not

                                      vadaami.[vad I/ind act/3^rd sg] I say

                                      No kallo pa~nhoti bhagavaa avoca: aahaaretii'ti aha.m na vadaami.
                                      /not /proper /question (endquote) /the Blessed One /said /uses as
                                      nutriment (endquote) /I /don’t /say /
                                      “This is not a proper question,” said the Blessed One. “I don’t say ‘one
                                      uses it as nutriment.’

                                      AAhaaretii'ti caaha.m vadeyya, tatrassa kallo pa~nho 'ko nu kho bhante,
                                      aahaaretii'ti.

                                      aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment

                                      ti [indec/enc] end quote

                                      ca[indec/enc]and

                                      aha.m [per pro/nom/1st sg] I

                                      vadeyya, [vad I/opt/3^rd sg] if one were to

                                      tatra [indec] there

                                      assa [as I/opt/3^rd sg] there would be

                                      kallo [adj/nom/sg] proper

                                      pa~nho [m-a/nom/sg] question

                                      ko [inter pro/nom/m/sg] who

                                      nu [indec] indeed ?

                                      kho [indec/enc] indeed

                                      bhante, [indec] Venerable Sir

                                      aahaaretii'[aahaar VII/ind act/3^rd sg] he takes food/nutriment

                                      ti.[indec/enc] end quote

                                      AAhaaretii'ti caaha.m vadeyya, tatrassa kallo pa~nho 'ko nu kho bhante,
                                      aahaaretii'ti.
                                      /one uses as nutriment (endquote) /and I /if I were to say /there it
                                      would be /proper /question /who /indeed /indeed /venerable sir /uses it
                                      as nutriment (endquote) /
                                      “And [only] if I were to say ‘one uses it as nutriment,’ there it would
                                      be a proper question: ‘Who, indeed, venerable sir, uses it as nutriment?’

                                      Eva~ncaaha.m na vadaami.
                                      Eva~n[indec/adv] thus

                                      Ca[indec/enc] and

                                      aha.m [ per pro/ nom/3^rd sg] I

                                      na [neg/indec] not

                                      vadaami. [vad I/ind act/1^st sg] I speak/I say
                                      Eva~ncaaha.m na vadaami.
                                      /and thus I /do not /I say /
                                      And this I do not say.

                                      Eva.m ma.m avadanta.m yo eva.m puccheyya:

                                      Eva.m [indec/adv] thus

                                      ma.m [per pro/acc/1^st sg] me

                                      avadanta.m [vad I/pp/acc] not-saying

                                      yo [rel pro/nom/m/sg] whoever

                                      eva.m [indec/adv] thus

                                      puccheyya:[pucch I/opt/3^rd sg] one should ask

                                      Eva.m ma.m avadanta.m yo eva.m puccheyya:
                                      /thus /me /non-saying /who /thus /should ask /
                                      Me not saying this, whoever should ask:

                                      'kissa nu kho bhante vi~n~naa.naahaaro'ti, esa kallo pa~nho.

                                      'kissa [inter pro/n/gen/sg] of what

                                      nu [indec]indeed?

                                      kho [indec/enc] indeed

                                      bhante [indec] venerable sir

                                      vi~n~naa.na[n-a] consciousness

                                      ahaara.m[m-a/nom/sg] food/nutriment

                                      vi~n~naa.nahaaro [tappurisa compound] nutriment of consciousness

                                      ti, [indec/enc] end quote

                                      esa [dom pro/nom/m/sg] this

                                      kallo [adj/m/nom/sg] proper

                                      pa~nho[m-a/nom/sg] question

                                      'kissa nu kho bhante vi~n~naa.naahaaro'ti, esa kallo pa~nho
                                      /for what /indeed /indeed /Venerable Sir /nutriment of consciousness
                                      /endquote /this /proper /question /
                                      ‘For what, indeed, Venerable Sir, is consciousness a nutriment?’ This is
                                      a proper question.

                                      Tatra kalla.m veyyaakara.na.m,

                                      Tatra [indec] in this, there

                                      kalla.m [adj/n/sg/nom] proper

                                      veyyaakara.na.m,[n-a/nom/sg] explanation

                                      Tatra kalla.m veyyaakara.na.m,
                                      /there /proper /explanation /
                                      There, the proper explanation is:

                                      vi~n~naa.naahaaro aayati.m punabbhavaabhinibbattiyaa paccayo.

                                      vi~n~naa.nahaaro [tappurisa compound] nutriment of consciousness

                                      aayati.m [f-i/acc/sg] future

                                      punabbhava[m-a] re-becoming

                                      abhinibbattiyaa [f-i/dat/sg] for rebirth

                                      punabbhavaabhinibbattiyaa[dvanda compound] for future becoming and rebirth

                                      paccayo[m-a/nom/sg] condition

                                      vi~n~naa.naahaaro aayati.m punabbhavaabhinibbattiyaa paccayo
                                      /nutriment of consciousness /future /rebirth and becoming /condition /
                                      “The nutriment of consciousness is a condition for future becoming and
                                      rebirth.

                                      Tasmi.m bhuute sati sa.laayatana.m, sa.laayatanapaccayaa phassoti.

                                      Tasmi.m [dem pro/loc/m/sg] in this/that

                                      bhuute [bhuu I/pp/loc/sg] being

                                      sati [f-i/nom/sg] being/existing

                                      sa.laayatana.m, [n-a/nom/sg] six-sense bases

                                      sa.laayatanapaccayaa [m-a/abl/sg] from condition of the six sense bases

                                      phasso[m-a/nom/sg] contact

                                      ti [indec/enc] end quote

                                      Tasmi.m bhuute sati sa.laayatana.m, sa.laayatanapaccayaa phassoti
                                      /in that /being /if there is /the six-sense base /from the condition of
                                      the six-sense base /contact enquote/
                                      In that being, if there is the six-sense base, then from the condition
                                      of the six-sense base is contact.

                                      [The same pattern from above is continued for contact, feeling, craving,
                                      and clinging]

                                      Ko nu kho bhante, phusatii'ti. No kallo pa~nho'ti bhagavaa avoca.
                                      Phusatii'ti aha.m na vadaami. Phusatii'ti caaha.m vadeyya.m, tatrassa
                                      kallo pa~nho 'ko nu kho bhante, phusatii'ti. Eva.m caaha.m na vadaami.
                                      Eva.m ma.m avadanta.m yo eva.m puccheyya 'kimpaccayaa nu kho bhante,
                                      phasso'ti. Esa kallo pa~nho. Tatra kalla.m veyyaakara.na.m
                                      'sa.laayatanapaccayaa phasso. Phassapaccayaa vedanaa'ti.

                                      “Who, indeed, venerable sir, comes in contact?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘comes in contact.’ And [only] if I were to say ‘one comes in contact,’
                                      there it would be a proper question: ‘Who, indeed, venerable sir, comes
                                      in contact?’ And this I do not say. Me not saying this, whoever should
                                      ask: ‘From what condition, indeed, Venerable Sir, is contact?’ This is a
                                      proper question. There, the proper explanation is: “From the six-sense
                                      base as a condition comes contact. From the condition of contact are
                                      feelings.”

                                      Ko nu kho bhante, vediyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
                                      Vediyatii'ti aha.m na vadaami. Vediyatii'ti caaha.m vadeyya.m, tatrassa
                                      kallo pa~nho ''ko nu kho bhante, vediyatii''ti eva.m caaha.m na vadaami.
                                      Eva.m ma.m avadanta.m yo eva.m puccheyya 'kimpaccayaa nu kho bhante
                                      vedanaa'ti, esa kallo pa~nho. Tatra kalla.m veyyaakara.na.m
                                      ''phassapaccayaa vedanaa. Vedanaapaccayaa ta.nhaa''ti.

                                      “Who, indeed, venerable sir, feels?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘feels.’ And [only] if I were to say ‘one comes in contact,’ there it
                                      would be a proper question: ‘Who, indeed, venerable sir, feels?’ And
                                      this I do not say. Me not saying this, whoever should ask: ‘From what
                                      condition, indeed, Venerable Sir, is contact?’ This is a proper
                                      question. There, the proper explanation is: “From the condition of
                                      contact come feelings. From the condition of feelings is craving.”

                                      Ko nu kho bhante, ta.nhiiyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
                                      Ta.nhiiyatii'ti aha.m na vadaami. ta.nhiiyatii'ti caaha.m vadeyya.m,
                                      tatrassa kallo pa~nho ''ko nu kho bhante, ta.nhiiyatii''ti. Eva.m
                                      caaha.m na vadaami. Eva.m ma.m avadanta.m yo eva.m puccheyya
                                      ''kimpaccayaa nu kho bhante, ta.nhaa''ti, esa kallo pa~nho. Tatra
                                      kalla.m veyyaakara.na.m ''vedanaapaccayaa ta.nhaa. Ta.nhaapaccayaa
                                      upaadaana''nti.

                                      “Who, indeed, venerable sir, craves?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘craves.’ And [only] if I were to say ‘craves,’ there it would be a
                                      proper question: ‘Who, indeed, venerable sir, craves?’ And this I do not
                                      say. Me not saying this, whoever should ask: ‘From what condition,
                                      indeed, Venerable Sir, is craving?’ This is a proper question. There,
                                      the proper explanation is: “From the condition of feelings comes
                                      craving. From the condition of craving is clinging.”

                                      Ko nu kho bhante, upaadiyatii'ti. No kallo pa~nho'ti bhagavaa avoca.
                                      Upaadiyatii'ti aha.m na vadaami. Upaadiyatii'ti caaha.m vadeyya.m,
                                      tatrassa kallo pa~nho ''konu kho bhante, upaadiyatii''ti. Eva.m caaha.m
                                      na vadaami. Eva.m ma.m avadanta.m yo eva.m puccheyya ''kimpaccayaa nu
                                      kho bhante, upaadaana''nti. Esa kallo pa~nho. Tatra kalla.m
                                      veyyaakara.na.m ''ta.nhaapaccayaa upaadaana.m. Upaadaanapaccayaa bhavo.

                                      “Who, indeed, venerable sir, clings?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘clings.’ And [only] if I were to say ‘clings,’ there it would be a
                                      proper question: ‘Who, indeed, venerable sir, clings?’ And this I do not
                                      say. Me not saying this, whoever should ask: ‘From what condition,
                                      indeed, Venerable Sir, is clinging?’ This is a proper question. There,
                                      the proper explanation is: “From the condition of craving comes
                                      clinging. From the condition of clinging is becoming.”

                                      [Pattern changes]

                                      Bhavapaccayaa jaati. Jaatipaccayaa jaraamara.na.m,

                                      Bhavapaccayaa [tappurisa compound] from the condition of becoming

                                      jaati. [f-a/nom/sg] birth

                                      paccayaa[m-a/abl/sg] condition

                                      Jaatipaccayaa [tappurisa compound]

                                      jaraamara.na.m,[n-a/nom/sg] old age and death

                                      Bhavapaccayaa jaati. Jaatipaccayaa jaraamara.na.m,
                                      From the condition of becoming is birth. From the condition of birth
                                      are old-age and death,

                                      sokaparidevadukkhadomanassuupaayaasaa sambhavanti.

                                      Soka[m-a] sorrow

                                      Parideva[m-a] lamentation

                                      Dukkha[adj] pain

                                      Domanassa[n-a] grief

                                      uupaayaasaa [m-a/nom/pl] tribulation

                                      sokaparidevadukkhadomanassuupaayaasaa[dvanda compound] sorrow,
                                      lamentation, pain, grief and tribulation

                                      sambhavanti.[sa.m+bhuu I/ind act/3^rd pl] they arise

                                      sokaparidevadukkhadomanassuupaayaasaa sambhavanti.
                                      /sorrow /lamentation /pain /suffering /grief /arise together /
                                      sorrow, lamentation, pain, suffering and grief arise together.


                                      Evametassa kevalassa dukkhakkhandhassa samudayo hoti. ''

                                      Evam[indec/adv] thus

                                      etassa [dem pro/n/gen/sg] this

                                      kevalassa [adj/gen/sg] whole

                                      dukkha[n-a] suffering

                                      kkhandhassa [m-a/dat/sg] aggregate

                                      dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering

                                      samudayo [m-a/nom/sg] origin

                                      hoti[huu I/ind act/3^rd sg] it is

                                      Evametassa kevalassa dukkhakkhandhassa samudayo hoti
                                      /thus of this /entire /of the mass of suffering /the production /is /
                                      Thus is the production of this entire mass of suffering.

                                      Channa.m tveva phagguna, phassaayatanaana.m asesaviraaganirodhaa
                                      phassanirodho.

                                      Channa.m [num/gen] of six

                                      tveva [ind/enc] but [truly, verily]

                                      phagguna, [m-a/voc/sg] Phagguna

                                      phassa[m-a] contact

                                      ayatanaana.m[n-a/nom/pl]bases

                                      phassaayatanaana.m [tappurisa compound] bases of contact

                                      asesa[adj] entire, complete, traceless

                                      viraaga[m-a] dispassion

                                      nirodhaa[m-a/abl/sg] cessation

                                      asesaviraaga [kammadhaaraya compound] complete dispassion + nirodhaa =

                                      asesaviraaganirodhaa [tappurisa compound] from cessation by complete
                                      dispassion

                                      phassanirodho[tappurisa compound] cessation of contact

                                      Channa.m tveva phagguna, phassaayatanaana.m asesaviraaganirodhaa
                                      phassanirodho
                                      /six /but verily /Phagguna /for the bases of contact /from the cessation
                                      through traceless dispassion /the cessation of contact /
                                      But verily, Phagguna, from the cessation of passion for the six bases of
                                      contact without remainder comes the cessation of contact.

                                      Phassanirodhaa vedanaanirodho.

                                      Phassanirodhaa [tappurisa compound] from the cessation of contact

                                      vedanaanirodho.[ tappurisa compound] the cessation of feeling

                                      Phassanirodhaa vedanaanirodho.
                                      From the cessation of contact comes the cessation of feelings

                                      [Same pattern as previous sentence is continued for the next 6 phrases.]


                                      Vedanaanirodhaa ta.nhaanirodho.
                                      From the cessation of feelings comes the cessation of craving.

                                      Ta.nhaanirodhaa upaadaananirodho.
                                      From the cessation of craving comes the cessation of clinging.

                                      Upaadaananirodhaa bhavanirodho.
                                      From the cessation of clinging comes the cessation of becoming.

                                      Bhavanirodhaa jaatinirodho.
                                      From the cessation of becoming comes the cessation of birth.

                                      Jaatinirodhaa jaraamara.na.m
                                      From the cessation of birth comes the cessation of old-age and death,

                                      sokaparidevadukkhadomanassupaayaasaa nirujjhanti.
                                      and sorrow, lamentation, pain, suffering and grief cease.

                                      Evametassa kevalassa dukkhakkhandhassa nirodho hotiiti.

                                      Evam[indec/adv] thus

                                      etassa [dem pro/n/gen/sg] this

                                      kevalassa [adj/gen/sg] whole

                                      dukkha[n-a] suffering

                                      kkhandhassa [m-a/dat/sg] aggregate

                                      dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering

                                      nirodho [m-a/nom/sg] cessation

                                      hotii [huu I/ind act/3^rd sg] it is, there is

                                      ti.[indec/enc] end quote

                                      Evametassa kevalassa dukkhakkhandhassa nirodho hotiiti
                                      Thus is the cessation of this entire mass of suffering.”

                                      *Full English:*

                                      * *

                                      *"The Discourse to Phagguna Top-Knot"*

                                      In Savathi -

                                      "There are these four nutriments, o Bhikkhus, for the subsistence of
                                      those beings who have already become, or for the support of those
                                      seeking becoming. Which four? Material food – coarse or refined, contact
                                      as the second, mental volition as the third, consciousness as the
                                      fourth. There are indeed, o Bhikkhus, these four nutriments for the
                                      subsistence of those beings who have already become, or for the support
                                      of those seeking becoming."

                                      Thus said, the Venerable Phagguna Top-Knot said this to the Blessed One:
                                      “Who, indeed, venerable sir, consumes consciousness as nutriment?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say ‘One
                                      consumes nutriment.’ “And [only] if I were to say ‘One consumes
                                      nutriment,’ would [the following] be a proper question: ‘Who, indeed,
                                      venerable sir, consumes [consciousness as] nutriment?’"

                                      And this I do not say. Since I do not say this, whoever should ask: ‘For
                                      what, indeed, Venerable Sir, is consciousness a nutriment?’ This would
                                      be a proper question. Then, the proper explanation is: 'The nutriment of
                                      consciousness is a condition for future becoming and rebirth. In that
                                      being, if there are the six-sense bases, then from the condition of the
                                      six-sense bases is contact.'"

                                      Who, indeed, Venerable Sir, comes in contact?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say ‘One
                                      comes in contact.’ And [only] if I were to say ‘one comes in contact,’
                                      then it would be a proper question: ‘Who, indeed, venerable sir, comes
                                      in contact?’ And this I do not say. Since I do not say this, whoever
                                      should ask: ‘From what condition, indeed, Venerable Sir, comes contact?’
                                      This would be a proper question. Then, the proper explanation is: “From
                                      the six-sense base as a condition comes contact. From the condition of
                                      contact are feelings.”

                                      “Who, indeed, Venerable Sir, feels?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘feels.’ And [only] if I were to say ‘one comes in contact,’ then it
                                      would be a proper question: ‘Who, indeed, venerable sir, feels?’ And
                                      this I do not say. Since I do not say this, whoever should ask: ‘From
                                      what condition, indeed, Venerable Sir, comes contact?’ This would be a
                                      proper question. Then, the proper explanation is: “From the condition of
                                      contact come feelings. From the condition of feelings is craving.”


                                      “Who, indeed, Venerable Sir, craves?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘craves.’ And [only] if I were to say ‘craves,’ then it would be a
                                      proper question: ‘Who, indeed, venerable sir, craves?’ And this I do not
                                      say. Since I do not say this, whoever should ask: ‘From what condition,
                                      indeed, Venerable Sir, comes craving?’ This would be a proper question.
                                      Then, the proper explanation is: “From the condition of feelings comes
                                      craving. From the condition of craving is clinging.”

                                      “Who, indeed, Venerable Sir, clings?”

                                      “This is not a proper question,” said the Blessed One. “I don’t say
                                      ‘clings.’ And [only] if I were to say ‘clings,’ then it would be a
                                      proper question: ‘Who, indeed, venerable sir, clings?’ And this I do not
                                      say. Since I do not say this, whoever should ask: ‘From what condition,
                                      indeed, Venerable Sir, comes clinging?’ This would be a proper question.
                                      Then, the proper explanation is: “From the condition of craving comes
                                      clinging. From the condition of clinging is becoming.”


                                      From the condition of becoming comes birth. From the condition of birth
                                      come old-age and death, sorrow, lamentation, pain, suffering and grief
                                      arise together.

                                      Thus comes the production of this entire mass of suffering.

                                      But verily, Phagguna, from the cessation of passion for the six bases of
                                      contact without remainder comes the cessation of contact.

                                      From the cessation of contact comes the cessation of feelings.

                                      From the cessation of feelings comes the cessation of craving.

                                      From the cessation of craving comes the cessation of clinging.

                                      From the cessation of clinging comes the cessation of becoming.

                                      From the cessation of becoming comes the cessation of birth.

                                      From the cessation of birth comes the cessation of old-age and death,
                                      and sorrow, lamentation, pain, suffering and grief cease.

                                      Thus comes the cessation of this entire mass of suffering.”
                                    • Alan McClure
                                      Hello all, The next two suttas that I am posting today are remarkably similar and there is a great deal of repetition of what I have already analyzed as well.
                                      Message 18 of 21 , Oct 15, 2005
                                      • 0 Attachment
                                        Hello all,

                                        The next two suttas that I am posting today are remarkably similar and
                                        there is a great deal of repetition of what I have already analyzed as
                                        well. Therefore, you will seem some sections that have no analysis.

                                        These two suttas are both translated by Ven. Yuttadhammo and analyzed by
                                        me using the Buddha Jayanti Tipitaka.

                                        Metta,

                                        Alan

                                        ---------------------------------------------------------------------------------------------------------------

                                        Sama.nabraahma.nasutta.m

                                        13. Saavatthiya.m-

                                        Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa jaraamara.na.m
                                        nappajaananti, jaraamara.nasamudaya.m nappajaananti,
                                        jaraamara.nanirodha.m nappajaananti. Jaraamara.nanirodhagaamini.m
                                        pa.tipada.m nappajaananti.

                                        Jaati.m nappajaananti, jaatisamudaya.m nappajaananti, jaatinirodha.m
                                        nappajaananti, jaatinirodhagaamini.m pa.tipada.m nappajaananti.

                                        Bhava.m nappajaananti, bhavasamudaya.m nappajaananti, bhavanirodha.m
                                        nappajaananti, bhavanirodhagaamini.m pa.tipada.m nappajaananti.

                                        Upaadaana.m nappajaananti, upaadaanasamudaya.m nappajaananti,
                                        upaadaananirodha.m nappajaananti, upaadaananirodhagaamini.m pa.tipada.m
                                        nappajaananti.

                                        Ta.nha.m nappajaananti, ta.nhaasamudaya.m nappajaananti,
                                        ta.nhaanirodha.m nappajaananti, ta.nhaanirodhagaamini.m pa.tipada.m
                                        nappajaananti.

                                        Vedana.m nappajaananti, vedanaasamudaya.m nappajaananti,
                                        vedanaanirodha.m nappajaananti, vedanaanirodhagaamini.m pa.tipada.m
                                        nappajaananti.

                                        Phassa.m nappajaananti, phassasamudaya.m nappajaananti, phassanirodha.m
                                        nappajaananti, phassanirodhagaamini.m pa.tipada.m nappajaananti.

                                        Sa.laayatana.m nappajaananti, sa.laayatanasamudaya.m nappajaananti,
                                        sa.laayatananirodha.m nappajaananti, sa.laayatananirodhagaamini.m
                                        pa.tipada.m nappajaananti.

                                        Naamaruupa.m nappajaananti, naamaruupasamudaya.m nappajaananti,
                                        naamaruupanirodha.m nappajaananti, naamaruupanirodhagaamini.m
                                        pa.tipada.m nappajaananti.

                                        Vi~n~naa.na.m nappajaananti, vi~n~naa.nasamudaya.m nappajaananti,
                                        vi~n~naa.nanirodha.m nappajaananti, vi~n~naa.nanirodhagaamini.m
                                        pa.tipada.m nappajaananti.

                                        Sa”nkhaare nappajaananti, sa”nkhaarasamudaya.m nappajaananti,
                                        sa”nkhaaranirodha.m nappajaananti, sa”nkhaaranirodhagaamini.m
                                        pa.tipada.m nappajaananti.

                                        na me te bhikkhave, sama.naa vaa braahma.naa vaa sama.nesu vaa
                                        sama.nasammataa. Braahma.nesu vaa braahma.nasammataa.

                                        Na ca pana te aayasmanto saama~n~nattha.m vaa brahma~n~nattha.m vaa
                                        di.t.theva dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharanti.

                                        Ye ca kho keci bhikkhave, sama.naa vaa brahma.naa vaa jaraamara.na.m
                                        pajaananti, jaraamara.nasamudaya.m pajaananti.

                                        Jaraamara.nanirodha.m pajaananti. Jaraamara.nanirodhagaamini.m
                                        pa.tipada.m pajaananti.

                                        Jaati.m pajaananti, jaatisamudaya.m pajaananti.

                                        Jaatinirodha.m pajaananti.

                                        Jaatinirodhagaamini.m pa.tipada.m pajaananti.

                                        Bhava.m pajaananti.
                                        Bhavasamudaya.m pajaananti.
                                        Bhavanirodha.m pajaananti.
                                        Bhavanirodhagaamini.m pa.tipada.m pajaananti.
                                        Upaadana.m pajaananti, upaadaanasamudaya.m pajaananti.
                                        Upaadaananirodha.m pajaananti.
                                        Upaadaananirodhagaamini.m pa.tipada.m pajaananti.
                                        Ta.nha.m pajaananti, ta.nhaasamudaya.m pajaananti.
                                        Ta.nhaanirodha.m pajaananti.
                                        Ta.nhaanirodhagaamini.m pa.tipada.m pajaananti.
                                        Vedanaa pajaananti, vedanaasamudaya.m pajaananti.
                                        Vedanaanirodha.m pajaananti.
                                        Vedanaanirodhagaaminii pa.tipada.m pajaananti.
                                        Phassa.m pajaananti, phassasamudaya.m pajaananti.
                                        Phassanirodha.m pajaananti.
                                        Phassanirodhagaamini.m pa.tipada.m pajaananti.
                                        Sa.laayatana.m pajaananti.
                                        Sa.laayatanasamudaya.m pajaananti.
                                        Sa.laayatananirodha.m pajaananti.
                                        Sa.laayatananirodhagaamini.m pa.tipada.m pajaananti.
                                        Naamaruupa.m pajaananti.
                                        Naamaruupasamudaya.m pajaananti.
                                        Naamaruupanirodha.m pajaananti.
                                        Naamaruupanirodhagaamini.m pa.tipada.m pajaananti.
                                        Vi~n~naa.na.m pajaananti.
                                        Vi~n~naa.nasamudaya.m pajaananti, vi~n~naa.nanirodha.m pajaananti.
                                        Vi~n~naa.nanirodhagaamini.m pa.tipada.m pajaananti.
                                        Sa”nkhaare pajaananti, sa”nkhaarasamudaya.m pajaananti.
                                        Sa”nkhaaranirodha.m pajaananti.
                                        Sa”nkhaaranirodhagaamini.m pa.tipada.m . Pajaananti.

                                        Te kho me bhikkhave, sama.naa vaa brahaama.naa vaa sama.nesu ceva
                                        sama.nasammataa.

                                        Braahma.nesu ca braahma.nasammataa.
                                        Te ca panaayasmanto saama~n~nattha~nca brahma~n~nattha~nca di.t.theva
                                        dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharantii'ti.






                                        TRANSLATION AND GRAMMAR







                                        Sama.nabraahma.nasutta.m
                                        /the discourse on Samanas and Brahmins /
                                        The Discourse on Samanas and Brahmins

                                        13. Saavatthiya.m-
                                        /in saavatthi /
                                        In Savatthi -

                                        Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa jaraamara.na.m
                                        nappajaananti,

                                        Ye [rel pro/nom/m/pl] what

                                        hi [indec] indeed

                                        ke[inter pro/nom/m/pl]what/who

                                        ci [indec] ever

                                        bhikkhave, [m-a/voc/pl] bhikkhus

                                        sama.naa [m-a/nom/pl] ascetics

                                        vaa [indec] or/either

                                        braahma.naa [m-a/nom/pl] brahmins

                                        vaa [indec.] or/either

                                        jaraa [f-aa] old age/aging

                                        mara.na.m [n-a/nom/sg] dying, death

                                        jaraamara.na.m [dvanda compound] old age and dying

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa jaraamara.na.m
                                        nappajaananti
                                        /what /indeed /ever /o Bhikkhus /samanas /or /brahmins /or /old-age and
                                        death /do not clearly understand /
                                        Any samanas or brahmins whatsoever, o Bhikkhus, who do not clearly
                                        understand old-age and death,




                                        jaraamara.nasamudaya.m nappajaananti, jaraamara.nanirodha.m nappajaananti.

                                        jaraamara.na[dvanda compound] old age and death

                                        samudaya.m [m-a/acc/sg] origination

                                        jaraamara.nasamudaya.m [tappurisa compound] origination of old age and death

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        jaraamara.na.m [dvanda compound] old age and dying

                                        nirodha.m [m-a/acc/sg] cessation

                                        jaraamara.nanirodha.m [tappurisa compound] cessation of old age and dying

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        jaraamara.nasamudaya.m nappajaananti, jaraamara.nanirodha.m nappajaananti
                                        /the origination of old-age and death /they do not clearly understand
                                        /the cessation of old-age and death /they do not clearly understand /
                                        do not clearly understand the origination of old-age and death, do not
                                        clearly understand the cessation of old-age and death.

                                        Jaraamara.nanirodhagaamini.m pa.tipada.m nappajaananti.

                                        Jaraamara.nanirodha[Tappurisa compound] cessation of old age and death

                                        gaamini.m [adj/acc/f/sg] leading to

                                        Jaraamara.nanirodhagaamini.m [Tappurisa compound] leading to the
                                        cessation of old age and death

                                        pa.tipada.m [f-aa/acc/sg] path

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        Jaraamara.nanirodhagaamini.m pa.tipada.m nappajaananti
                                        /going to the cessation of old-age and death /the path of practice /they
                                        do not clearly understand /
                                        do not clearly understand the path of practice going to the cessation of
                                        old-age and death,

                                        Jaati.m nappajaananti, jaatisamudaya.m nappajaananti, jaatinirodha.m
                                        nappajaananti, jaatinirodhagaamini.m pa.tipada.m nappajaananti.

                                        Jaati.m [f-i/acc/sg] birth

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        jaatisamudaya.m [Tappurisa compound/ acc] origination of birth

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight jaatinirodha.m [tappurisa compound/acc]
                                        cessation of birth

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight

                                        jaatinirodhagaamini.m [tappurisa compound] leading to the cessation of birth

                                        pa.tipada.m [f-aa/acc/sg] path

                                        nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                        understand/have insight Jaati.m nappajaananti, jaatisamudaya.m
                                        nappajaananti, jaatinirodha.m nappajaananti, jaatinirodhagaamini.m
                                        pa.tipada.m nappajaananti.
                                        do not clearly understand birth, do not clearly understand the
                                        origination of birth, do not clearly understand the cessation of birth,
                                        do not clearly understand the path of practice going to the cessation of
                                        birth,

                                        [The same pattern continues below with becoming, clinging, craving etc.
                                        all the way back to kammic formations]


                                        Bhava.m nappajaananti, bhavasamudaya.m nappajaananti, bhavanirodha.m
                                        nappajaananti, bhavanirodhagaamini.m pa.tipada.m nappajaananti.
                                        do not clearly understand becoming, do not clearly understand the
                                        origination of becoming, do not clearly understand the cessation of
                                        becoming, do not clearly understand the path of practice going to the
                                        cessation of becoming,

                                        Upaadaana.m nappajaananti, upaadaanasamudaya.m nappajaananti,
                                        upaadaananirodha.m nappajaananti, upaadaananirodhagaamini.m pa.tipada.m
                                        nappajaananti.
                                        do not clearly understand clinging, do not clearly understand the
                                        origination of clinging, do not clearly understand the cessation of
                                        clinging, do not clearly understand the path of practice going to the
                                        cessation of clinging,

                                        Ta.nha.m nappajaananti, ta.nhaasamudaya.m nappajaananti,
                                        ta.nhaanirodha.m nappajaananti, ta.nhaanirodhagaamini.m pa.tipada.m
                                        nappajaananti.
                                        do not clearly understand craving, do not clearly understand the
                                        origination of craving, do not clearly understand the cessation of
                                        craving, do not clearly understand the path of practice going to the
                                        cessation of craving,

                                        Vedana.m nappajaananti, vedanaasamudaya.m nappajaananti,
                                        vedanaanirodha.m nappajaananti, vedanaanirodhagaamini.m pa.tipada.m
                                        nappajaananti.
                                        do not clearly understand feeling, do not clearly understand the
                                        origination of feeling, do not clearly understand the cessation of
                                        feeling, do not clearly understand the path of practice going to the
                                        cessation of feeling,

                                        Phassa.m nappajaananti, phassasamudaya.m nappajaananti, phassanirodha.m
                                        nappajaananti, phassanirodhagaamini.m pa.tipada.m nappajaananti.
                                        do not clearly understand contact, do not clearly understand the
                                        origination of contact, do not clearly understand the cessation of
                                        contact, do not clearly understand the path of practice going to the
                                        cessation of contact,

                                        Sa.laayatana.m nappajaananti, sa.laayatanasamudaya.m nappajaananti,
                                        sa.laayatananirodha.m nappajaananti, sa.laayatananirodhagaamini.m
                                        pa.tipada.m nappajaananti.
                                        do not clearly understand the six-sense base, do not clearly understand
                                        the origination of the six-sense base, do not clearly understand the
                                        cessation of the six-sense base, do not clearly understand the path of
                                        practice going to the cessation of the six-sense base,

                                        Naamaruupa.m nappajaananti, naamaruupasamudaya.m nappajaananti,
                                        naamaruupanirodha.m nappajaananti, naamaruupanirodhagaamini.m
                                        pa.tipada.m nappajaananti.
                                        do not clearly understand body and mind, do not clearly understand the
                                        origination of body and mind, do not clearly understand the cessation of
                                        body and mind, do not clearly understand the path of practice going to
                                        the cessation of body and mind,

                                        Vi~n~naa.na.m nappajaananti, vi~n~naa.nasamudaya.m nappajaananti,
                                        vi~n~naa.nanirodha.m nappajaananti, vi~n~naa.nanirodhagaamini.m
                                        pa.tipada.m nappajaananti.
                                        do not clearly understand consciousness, do not clearly understand the
                                        origination of consciousness, do not clearly understand the cessation of
                                        consciousness, do not clearly understand the path of practice going to
                                        the cessation of consciousness,

                                        Sa”nkhaare nappajaananti, sa”nkhaarasamudaya.m nappajaananti,
                                        sa”nkhaaranirodha.m nappajaananti, sa”nkhaaranirodhagaamini.m
                                        pa.tipada.m nappajaananti.
                                        do not clearly understand formations, do not clearly understand the
                                        origination of formations, do not clearly understand the cessation of
                                        formations, do not clearly understand the path of practice going to the
                                        cessation of formations,



                                        *[The pattern changes now]*


                                        na me te bhikkhave, sama.naa vaa braahma.naa vaa

                                        na [neg/indec] not

                                        me [per pro/ins/sg] me

                                        te [dem pro/nom/m/ pl] those

                                        bhikkhave, [m-u/voc/pl] bhikkhus

                                        sama.naa [m-a/nom/pl] ascetics

                                        vaa [indec] or/either

                                        braahma.naa [m-a/nom/pl] brahmins

                                        vaa [indec.] or/either

                                        na me te bhikkhave, sama.naa vaa braahma.naa vaa
                                        /not /by me /those /o Bhikkhus /samanas /or /brahmins /or /
                                        Not by me, o Bhikkhus, are those samanas or brahmins

                                        sama.nesu vaa sama.nasammataa, braahma.nesu vaa braahma.nasammataa.

                                        sama.nesu [m-a/loc/pl] in reference to ascetics

                                        vaa [indec] or/either

                                        sama.na[m-a] ascetic

                                        sammataa, [sa.m+man VI/pp/nom/pl] considered as

                                        Sama.nasammataa[Tappurisa compound] considered as ascetics

                                        braahma.nesu [m-a/loc/pl] in reference to brahmins

                                        vaa [indec] or/either

                                        braahma.na[m-a] brahmin

                                        sammataa, [samman I/pp/nom/pl] considered as

                                        Braahma.nasammataa [Tappurisa compound] considered as brahmins

                                        sama.nesu vaa sama.nasammataa, braahma.nesu vaa braahma.nasammataa
                                        /in terms of samanas /or / accepted as samanas /in terms of brahmins /or
                                        /accepted as brahmins /
                                        accepted, in terms of samanas, as samanas or, in terms of brahmins, as
                                        brahmins.



                                        Na ca pana te aayasmanto saama~n~nattha.m vaa brahma~n~nattha.m vaa
                                        di.t.theva dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharanti.

                                        Na [neg/indec] not

                                        ca [indec/enc] and

                                        pana [indec/enc] however

                                        te [dem pro/nom/m/3^rd sg] those

                                        aayasmanto [adj/nom/pl] venerables

                                        saama~n~na[n-a] sama.naship

                                        attha.m[n-a/acc/sg] aim

                                        saama~n~nattha.m [tappurisa compound] the aim/goal of being a sama.na

                                        vaa [indec/enc] or/either

                                        brahma~n~nattha.m [tappurisa compound] the aim/goal of being a Brahmin

                                        vaa [indec/enc]or/either

                                        di.t.the[(d)dis I/pp/loc/sg] seen

                                        eva [indec/enc] surely

                                        dhamme [m-a/loc/sg] in phenomena/reality

                                        di.t.theva dhamme: seen even in the present existence

                                        saya.m [indec/adv] by oneself

                                        abhi~n~naa [abhi+(~n)~naa V/ger] having recognized

                                        sacchikatvaa [sacchi+kar VI/ger] having seen with one’s own eyes

                                        upasampajja [upa+sa.m+pad III/ger] having entered upon

                                        viharanti[vi+har I/ind act/3^rd sg] they dwell

                                        Yet those Venerable ones do not, by having recognized and seen with
                                        their own eyes in this present existence, enter upon and dwell in the
                                        goal of the Samana or the goal of the Brahmin.





                                        Na ca pana te aayasmanto saama~n~nattha.m vaa brahma~n~nattha.m vaa
                                        di.t.theva dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharanti
                                        /not /and /indeed /those /venerable ones/the purpose of a Samana / or
                                        /the purpose of a Brahmin /or /truly in present /in reality /self /known
                                        well /having with one’s own eyes /entering /dwell there in /

                                        And those venerable ones do not indeed, having known it well for
                                        themselves with their own eyes in present reality, enter upon and dwell
                                        in the goal of a Samana or the goal of a Brahmin.

                                        Ye ca kho keci bhikkhave, sama.naa vaa brahma.naa vaa jaraamara.na.m
                                        pajaananti,

                                        Ye [rel pro/nom/m/pl] those which

                                        ca [indec/enc] and

                                        kho [indec/enc] indeed

                                        ke[inter pro/nom/m/pl]what/who

                                        ci [indec] ever

                                        bhikkhave, [m-u/voc/pl] bhikkhus

                                        sama.naa [m-a/nom/sg] samanas

                                        vaa [indec/enc] or/either

                                        brahma.naa [m-a/nom/sg]

                                        vaa [indec/enc] or/either

                                        jaraa[f-aa]aging

                                        mara.na.m [n-a/acc/sg] dying

                                        jaraamara.na.m [dvanda compound] aging and dying

                                        pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight

                                        Ye ca kho keci bhikkhave, sama.naa vaa brahma.naa vaa jaraamara.na.m
                                        pajaananti, jaraamara.nasamudaya.m pajaananti.
                                        And any Samanas or Brahmins whatsoever, o Bhikkhus, who clearly
                                        understand old-age and death,

                                        jaraamara.nasamudaya.m pajaananti, jaraamara.nanirodha.m pajaananti.

                                        jaraamara.na[dvanda compound] aging and dying

                                        samudaya.m [m-a/acc/sg] origination

                                        jaraamara.nasamudaya.m [tappurisa compound] origination of aging and dying

                                        pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight

                                        jaraamara.nanirodha.m [tappurisa compound] cessation of aging and dying

                                        pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight

                                        jaraamara.nasamudaya.m pajaananti, jaraamara.nanirodha.m pajaananti
                                        /the cause of old-age and death /they clearly understand /the cessation
                                        of old-age and death /they clearly understand /
                                        clearly understand the cause of old-age and death, clearly understand
                                        the cessation of old-age and death.

                                        Jaraamara.nanirodhagaamini.m pa.tipada.m pajaananti.

                                        Jaraamara.nanirodha [Tappurisa compound] cessation of old age and death

                                        gaamini.m [adj/acc/f/sg] leading to

                                        Jaraamara.nanirodhagaamini.m [Tappurisa compound] leading to the
                                        cessation of old age and death

                                        pa.tipada.m [f-aa/acc/sg] path

                                        pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight

                                        /going to the cessation of old-age and death /the path of practice /they
                                        clearly understand /
                                        clearly understand the path of practice going to the cessation of
                                        old-age and death,

                                        [Same pattern continues in reverse down to sa”nkhara]


                                        Jaati.m pajaananti, jaatisamudaya.m pajaananti, jaatinirodha.m
                                        pajaananti, jaatinirodhagaamini.m pa.tipada.m pajaananti.
                                        clearly understand birth, clearly understand the cause of birth, clearly
                                        understand the cessation of birth, clearly understand the path of
                                        practice going to the cessation of birth,

                                        Bhava.m pajaananti, bhavasamudaya.m pajaananti, bhavanirodha.m
                                        pajaananti, bhavanirodhagaamini.m pa.tipada.m pajaananti.
                                        clearly understand becoming, clearly understand the cause of becoming,
                                        clearly understand the cessation of becoming, clearly understand the
                                        path of practice going to the cessation of becoming,

                                        Upaadaana.m pajaananti, upaadaanasamudaya.m pajaananti,
                                        upaadaananirodha.m pajaananti, upaadaananirodhagaamini.m pa.tipada.m
                                        pajaananti.
                                        clearly understand clinging, clearly understand the cause of clinging,
                                        clearly understand the cessation of clinging, clearly understand the
                                        path of practice going to the cessation of clinging,

                                        Ta.nha.m pajaananti, ta.nhaasamudaya.m pajaananti, ta.nhaanirodha.m
                                        pajaananti, ta.nhaanirodhagaamini.m pa.tipada.m pajaananti.
                                        clearly understand craving, clearly understand the cause of craving,
                                        clearly understand the cessation of craving, clearly understand the path
                                        of practice going to the cessation of craving,

                                        Vedana.m pajaananti, vedanaasamudaya.m pajaananti, vedanaanirodha.m
                                        pajaananti, vedanaanirodhagaamini.m pa.tipada.m pajaananti.
                                        clearly understand feeling, clearly understand the cause of feeling,
                                        clearly understand the cessation of feeling, clearly understand the path
                                        of practice going to the cessation of feeling,

                                        Phassa.m pajaananti, phassasamudaya.m pajaananti, phassanirodha.m
                                        pajaananti, phassanirodhagaamini.m pa.tipada.m pajaananti.
                                        clearly understand contact, clearly understand the cause of contact,
                                        clearly understand the cessation of contact, clearly understand the path
                                        of practice going to the cessation of contact,

                                        Sa.laayatana.m pajaananti, sa.laayatanasamudaya.m pajaananti,
                                        sa.laayatananirodha.m pajaananti, sa.laayatananirodhagaamini.m
                                        pa.tipada.m pajaananti.
                                        clearly understand the six-sense base, clearly understand the cause of
                                        the six-sense base, clearly understand the cessation of the six-sense
                                        base, clearly understand the path of practice going to the cessation of
                                        the six-sense base,

                                        Naamaruupa.m pajaananti, naamaruupasamudaya.m pajaananti,
                                        naamaruupanirodha.m pajaananti, naamaruupanirodhagaamini.m pa.tipada.m
                                        pajaananti.
                                        clearly understand body and mind, clearly understand the cause of body
                                        and mind, clearly understand the cessation of body and mind, clearly
                                        understand the path of practice going to the cessation of body and mind,

                                        Vi~n~naa.na.m pajaananti, vi~n~naa.nasamudaya.m pajaananti,
                                        vi~n~naa.nanirodha.m pajaananti, vi~n~naa.nanirodhagaamini.m pa.tipada.m
                                        pajaananti.
                                        clearly understand consciousness, clearly understand the cause of
                                        consciousness, clearly understand the cessation of consciousness,
                                        clearly understand the path of practice going to the cessation of
                                        consciousness,

                                        Sa”nkhaare pajaananti, sa”nkhaarasamudaya.m pajaananti,
                                        sa”nkhaaranirodha.m pajaananti, sa”nkhaaranirodhagaamini.m pa.tipada.m
                                        pajaananti.
                                        clearly understand formations, clearly understand the cause of
                                        formations, clearly understand the cessation of formations, clearly
                                        understand the path of practice going to the cessation of formations,

                                        [Pattern changes]


                                        Te kho me bhikkhave, sama.naa vaa brahaama.naa vaa sama.nesu ceva
                                        sama.nasammataa braahma.nesu ca braahma.nasammataa.

                                        Te [dem pro/nom/m/ pl] those

                                        Kho[indec/enc] indeed

                                        bhikkhave, [m-u/voc/pl] bhikkhus

                                        sama.naa [m-a/nom/pl] ascetics

                                        vaa [indec] or/either

                                        braahma.naa [m-a/nom/pl] brahmins

                                        vaa [indec.] or/either

                                        sama.nesu [m-a/loc/pl] in reference to samanas

                                        ca [indec/enc] and

                                        eva [indec] surely

                                        sama.na[m-a] ascetic

                                        sammataa, [sa.m+man VI/pp/nom/pl] considered as

                                        Sama.nasammataa[Tappurisa compound] considered as ascetics

                                        braahma.nesu [m-a/loc/pl] in reference to brahmins

                                        vaa [indec] or/either

                                        braahma.na[m-a] brahmin

                                        sammataa, [samman I/pp/nom/pl] considered as

                                        Braahma.nasammataa [Tappurisa compound] considered as brahmins

                                        Te kho me bhikkhave, sama.naa vaa brahaama.naa vaa sama.nesu ceva
                                        sama.nasammataa braahma.nesu ca braahma.nasammataa.

                                        Indeed by me, o Bhikkhus, are those Samanas or Brahmins accepted, in
                                        terms of Samanas, as Samanas and indeed, in terms of Brahmins, as Brahmins.



                                        Te ca panaayasmanto saama~n~nattha~nca brahma~n~nattha~nca di.t.theva
                                        dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharantii'ti.

                                        Te [dem pro/nom/m/ pl] those

                                        ca [ind/enc] and

                                        pana [indec/enc] however

                                        aayasmanto [adj/nom/pl] venerables

                                        saama~n~na[n-a] sama.naship

                                        attha~n[n-a/acc/sg] aim

                                        saama~n~nattha~n [tappurisa compound] the aim/goal of being a sama.na

                                        ca [indec/enc] and

                                        brahma~n~nattha~n [tappurisa compound] the aim/goal of being a Brahmin

                                        ca [indec/enc]and

                                        di.t.the[(d)dis I/pp/loc/sg] seen

                                        eva [indec/enc] surely

                                        dhamme [m-a/loc/sg] in phenomena/reality

                                        di.t.theva dhamme: seen even in the present existence

                                        saya.m [indec/adv] by oneself

                                        abhi~n~naa [abhi+(~n)~naa V/ger] having recognized

                                        sacchikatvaa [sacchi+kar VI/ger] having seen with one’s own eyes

                                        upasampajja [upa+sa.m+pad III/ger] having entered upon

                                        viharantii'[vi+har I/ind act/3^rd sg] they dwell

                                        ti.[indec/enc] end quote

                                        Te ca panaayasmanto saama~n~nattha~nca brahma~n~nattha~nca di.t.theva
                                        dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharantii'ti.
                                        And, indeed, those venerable ones, having recognized it well for
                                        themselves and having seen with their own eyes in present reality, enter
                                        upon and dwell in the goal of a Samana and the goal of a Brahmin.






                                        ENGLISH ONLY



                                        *The Discourse on Recluses and Brahmins*

                                        In Savatthi -

                                        Any recluses or Brahmins whatsoever, o Bhikkhus, who:

                                        do not clearly understand old-age and death, do not clearly understand
                                        the origination of old-age and death, do not clearly understand the
                                        cessation of old-age and death, do not clearly understand the path of
                                        practice going to the cessation of old-age and death,

                                        do not clearly understand birth, do not clearly understand the
                                        origination of birth, do not clearly understand the cessation of birth,
                                        do not clearly understand the path of practice going to the cessation of
                                        birth,

                                        do not clearly understand becoming, do not clearly understand the
                                        origination of becoming, do not clearly understand the cessation of
                                        becoming, do not clearly understand the path of practice going to the
                                        cessation of becoming,

                                        do not clearly understand clinging, do not clearly understand the
                                        origination of clinging, do not clearly understand the cessation of
                                        clinging, do not clearly understand the path of practice going to the
                                        cessation of clinging,

                                        do not clearly understand craving, do not clearly understand the
                                        origination of craving, do not clearly understand the cessation of
                                        craving, do not clearly understand the path of practice going to the
                                        cessation of craving,

                                        do not clearly understand feeling, do not clearly understand the
                                        origination of feeling, do not clearly understand the cessation of
                                        feeling, do not clearly understand the path of practice going to the
                                        cessation of feeling,

                                        do not clearly understand contact, do not clearly understand the
                                        origination of contact, do not clearly understand the cessation of
                                        contact, do not clearly understand the path of practice going to the
                                        cessation of contact,

                                        do not clearly understand the six-sense base, do not clearly understand
                                        the origination of the six-sense base, do not clearly understand the
                                        cessation of the six-sense base, do not clearly understand the path of
                                        practice going to the cessation of the six-sense base,

                                        do not clearly understand body and mind, do not clearly understand the
                                        origination of body and mind, do not clearly understand the cessation of
                                        body and mind, do not clearly understand the path of practice going to
                                        the cessation of body and mind,

                                        do not clearly understand consciousness, do not clearly understand the
                                        origination of consciousness, do not clearly understand the cessation of
                                        consciousness, do not clearly understand the path of practice going to
                                        the cessation of consciousness,

                                        do not clearly understand formations, do not clearly understand the
                                        origination of formations, do not clearly understand the cessation of
                                        formations, do not clearly understand the path of practice going to the
                                        cessation of formations.


                                        Not by me, o Bhikkhus, are those recluses or brahmins accepted, in terms
                                        of recluses as recluses, or in terms of Brahmins as Brahmins.

                                        And those Venerable ones, not having known [the above] well for
                                        themselves with their own eyes in present reality, do not enter upon and
                                        dwell in the goal of a recluse or the goal of a Brahmin.

                                        And any recluses or Brahmins whatsoever, o Bhikkhus, who:

                                        clearly understand old-age and death, clearly understand the cause of
                                        old-age and death, clearly understand the cessation of old-age and
                                        death. Clearly understand the path of practice going to the cessation of
                                        old-age and death,

                                        clearly understand birth, clearly understand the cause of birth, clearly
                                        understand the cessation of birth, clearly understand the path of
                                        practice going to the cessation of birth,

                                        clearly understand becoming, clearly understand the cause of becoming,
                                        clearly understand the cessation of becoming, clearly understand the
                                        path of practice going to the cessation of becoming,

                                        clearly understand clinging, clearly understand the cause of clinging,
                                        clearly understand the cessation of clinging, clearly understand the
                                        path of practice going to the cessation of clinging,

                                        clearly understand craving, clearly understand the cause of craving,
                                        clearly understand the cessation of craving, clearly understand the path
                                        of practice going to the cessation of craving,

                                        clearly understand feeling, clearly understand the cause of feeling,
                                        clearly understand the cessation of feeling, clearly understand the path
                                        of practice going to the cessation of feeling,

                                        clearly understand contact, clearly understand the cause of contact,
                                        clearly understand the cessation of contact, clearly understand the path
                                        of practice going to the cessation of contact,

                                        clearly understand the six-sense base, clearly understand the cause of
                                        the six-sense base, clearly understand the cessation of the six-sense
                                        base, clearly understand the path of practice going to the cessation of
                                        the six-sense base,

                                        clearly understand body and mind, clearly understand the cause of body
                                        and mind, clearly understand the cessation of body and mind, clearly
                                        understand the path of practice going to the cessation of body and mind,

                                        clearly understand consciousness, clearly understand the cause of
                                        consciousness, clearly understand the cessation of consciousness,
                                        clearly understand the path of practice going to the cessation of
                                        consciousness,

                                        clearly understand formations, clearly understand the cause of
                                        formations, clearly understand the cessation of formations, clearly
                                        understand the path of practice going to the cessation of formations,
                                        indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
                                        terms of recluses as recluses and in terms of Brahmins, as Brahmins.

                                        And, indeed, those venerable ones, having known [the above] well for
                                        themselves with their own eyes in present reality, enter upon and dwell
                                        in the goal of a recluse and the goal of a Brahmin.
                                      • Alan McClure
                                        Hello all, The next two suttas that I am posting today are remarkably similar and there is a great deal of repetition of what I have already analyzed as well.
                                        Message 19 of 21 , Oct 15, 2005
                                        • 0 Attachment
                                          Hello all,

                                          The next two suttas that I am posting today are remarkably similar and
                                          there is a great deal of repetition of what I have already analyzed as
                                          well. Therefore, you will seem some sections that have no analysis.

                                          These two suttas are both translated by Ven. Yuttadhammo and analyzed by
                                          me using the Buddha Jayanti Tipitaka.

                                          Metta,

                                          Alan

                                          ---------------------------------------------------------------------------------------------------------------------------

                                          Dutiyasama.nabraahma.nasutta.m

                                          Saavatthiya.m-

                                          Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
                                          nappajaananti, imesa.m dhammaana.m samudaya.m nappajaananti. Imesa.m
                                          dhammaana.m nirodha.m nappajaananti. Imesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m nappajaananti. Katame dhamme nappajaananti?
                                          Katamesa.m dhammaana.m samudaya.m nappajaananti? Katamesa.m dhammaana.m
                                          nirodha.m nappajaananti? Katamesa.m dhammaana.m nirodhagaamini.m
                                          pa.tipada.m nappajaananti? Jaraamara.na.m nappajaananti.
                                          Jaramara.nasamudaya.m nappajaananti. Jaraamara.nanirodha.m
                                          nappajaananti. Jaraamara.nanirodhagaamini.m pa.tipada.m pa.tipada.m
                                          nappajaananti. Jaati.m nappajaananti, jaatisamudaya.m nappajaananti,
                                          jaatinirodha.m nappajaananti, jaatinirodhagaamini.m pa.tipada.m
                                          nappajaananti. Bhava.m nappajaananti, bhavasamudaya.m nappajaananti,
                                          bhavanirodha.m nappajaananti, bhavanirodhagaamini.m pa.tipada.m
                                          nappajaananti. Upaadaana.m nappajaananti, upaadaanasamudaya.m
                                          nappajaananti, upaadaananirodha.m nappajaananti,
                                          upaadaananirodhagaamini.m pa.tipada.m nappajaananti. Ta.nha.m
                                          nappajaananti, ta.nhaasamudaya.m nappajaananti, ta.nhaanirodha.m
                                          nappajaananti, ta.nhaanirodhagaamini.m pa.tipada.m nappajaananti.
                                          Vedana.m nappajaananti, vedanaasamudaya.m nappajaananti,
                                          vedanaanirodha.m nappajaananti, vedanaanirodhagaamini.m pa.tipada.m
                                          nappajaananti. Phassa.m nappajaananti, phassasamudaya.m nappajaananti,
                                          phassanirodha.m nappajaananti, phassanirodhagaamini.m pa.tipada.m
                                          nappajaananti. Sa.laayatana.m nappajaananti, sa.laayatanasamudaya.m
                                          nappajaananti, sa.laayatananirodha.m nappajaananti,
                                          sa.laayatananirodhagaamini.m pa.tipada.m nappajaananti. Naamaruupa.m
                                          nappajaananti, naamaruupasamudaya.m nappajaananti, naamaruupanirodha.m
                                          nappajaananti, naamaruupanirodhagaamini.m pa.tipada.m nappajaananti.
                                          Vi~n~naa.na.m nappajaananti, vi~n~naa.nasamudaya.m nappajaananti,
                                          vi~n~naa.nanirodha.m nappajaananti, vi~n~naa.nanirodhagaamini.m
                                          pa.tipada.m nappajaananti. Sa”nkhaare nappajaananti,
                                          sa”nkhaarasamudaya.m nappajaananti, sa”nkhaaranirodha.m nappajaananti,
                                          sa”nkhaaranirodhagaamini.m pa.tipada.m nappajaananti.
                                          Ime dhamme nappajaananti, imesa.m dhammaana.m samudaya.m nappajaananti.
                                          Imesa.m dhammaana.m nirodha.m nappajaananti. Imesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m nappajaananti. Na me te bhikkhave, sama.naa
                                          vaa braahma.naa vaa sama.nesu vaa sama.nasammataa braahma.nesu vaa
                                          braahma.nasammataa. Na ca pana te aayasmanto saama~n~nattha.m vaa
                                          brahma~n~nattha.m vaa di.t.theva dhamme saya.m abhi~n~naa sacchikatvaa
                                          upasampajja viharanti.
                                          Ye ca kho keci bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
                                          pajaananti, imesa.m dhammaana.m samudaya.m pajaananti. Imesa.m
                                          dhammaana.m nirodha.m pajaananti. Imesa.m dhammaana.m nirodhagaamini.m
                                          pa.tipada.m pajaananti. Katame dhamme pajaananti? Katamesa.m dhammaana.m
                                          samudaya.m pajaananti? Katamesa.m dhammaana.m nirodha.m pajaananti?
                                          Katamesa.m dhammaana.m nirodhagaamini.m pa.tipada.m pajaananti?
                                          Jaraamara.na.m pajaananti. Jaraamara.nasamudaya.m pajaananti.
                                          Jaraamara.nanirodha.m pajaananti. Jaraamara.nanirodhagaamini.m
                                          pa.tipada.m pajaananti. Jaati.m pajaananti, jaatisamudaya.m pajaananti.
                                          Jaatinirodha.m pajaananti. Jaatinirodhagaamini.m pa.tipada.m pajaananti.
                                          Bhava.m pajaananti. Bhavasamudaya.m pajaananti. Bhavanirodha.m
                                          pajaananti. Bhavanirodhagaamini.m pa.tipada.m
                                          Pajaananti. Upaadana.m pajaananti, upaadaanasamudaya.m pajaananti.
                                          Upaadaananirodha.m pajaananti. Upaadaananirodhagaamini.m pa.tipada.m
                                          pajaananti. Ta.nha.m pajaananti, ta.nhaa samudaya.m pajaananti.
                                          Ta.nhaanirodha.m pajaananti. Ta.nhaanirodhagaamini.m pa.tipada.m
                                          Pajaanatti. Vedanaa pajaananti, vedanaasamudaya.m pajaananti.
                                          Vedanaanirodha.m pajaananti. Vedanaanirodhagaamini.m pa.tipada.m
                                          pajaananti. Phassa.m pajaananti, phassasamudaya.m pajaananti. Phassa
                                          nirodha.m pajaananti. Phassanirodhagaamini.m pa.tipada.m pajaananti.
                                          Sa.laayatana.m pajaananti. Sa.laayatanasamudaya.m pajaananti.
                                          Sa.laayatananirodha.m pajaananti. Sa.laayatananirodhagaamini.m
                                          pa.tipada.m pajaananti. Naamaruupa.m pajaananti. Naamaruupasamudaya.m
                                          pajaananti. Naamaruupa nirodha.m pajaananti. Naamaruupanirodhagaamini.m
                                          pa.tipada.m pajaananti. Vi~n~naa.na.m pajaananti. Vi~n~naa.nasamudaya.m
                                          pajaananti, vi~n~naa.nanirodha.m pajaananti. Vi~n~naa.nanirodhagaamini.m
                                          pa.tipada.m pajaananti. Sa”nkhaare pajaananti, sa”nkhaarasamudaya.m
                                          pajaananti. Sa”nkhaaranirodha.m pajaananti. Sa”nkhaaranirodhagaamini.m
                                          pa.tipada.m pajaananti.
                                          Ime dhamme pajaananti, imesa.m dhammaana.m samudaya.m pajaananti.
                                          Imesa.m dhammaana.m nirodha.m pajaananti. Imesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m pajaananti. Te kho me bhikkhave sama.naa
                                          vaa braahma.naa vaa sama.nesu ceva sama.nasammataa braahma.nesu ca
                                          braahma.nasammataa. Te ca panaayasmanto saama~n~nattha~nca
                                          brahma~n~nattha~nca di.t.theva dhamme saya.m abhi~n~naa sacchikatvaa
                                          upasampajja viharantii'ti.











                                          4. Dutiyasama.nabraahma.nasutta.m

                                          Dutiya[ord num] second



                                          sama.na[m-a] recluses

                                          braahma.na[m-a] Brahmins

                                          sama.nabraahma.na [dvanda compound] Recluses and Brahmins



                                          sutta.m [n-a/nom/sg] Discourse

                                          sama.nabraahma.nasutta.m [tappurisa compound] Discourse on Recluses and
                                          Brahmins

                                          Dutiyasama.nabraahma.nasutta.m [Kammadhaaraya compound] The second
                                          Discourse on Recluses and Brahmins

                                          Dutiyasama.nabraahma.nasutta.m
                                          /the second discourse on recluses and brahmins /
                                          The Second Discourse on Recluses and Brahmins

                                          14. Saavatthiya.m viharati ...pe...
                                          /in savatthi /dwelling /… /
                                          Dwelling in Savatthi…

                                          “ye hi keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
                                          nappajaananti,

                                          ye [rel pro/nom/m/pl] which

                                          hi [indec] indeed

                                          ke[inter pro/nom/m/pl] what

                                          ci, [indec] ever

                                          bhikkhave,[m-u/voc/pl] bhikkhus

                                          sama.naa [m-a/nom/pl] recluses

                                          vaa [indec] or/either

                                          braahma.naa [m-a/nom/pl] brahmins

                                          vaa [indec.] or/either

                                          ime [dem pro/m/nom/pl] these

                                          dhamme [m-a/nom/pl] things

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          ye hi keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme nappajaananti
                                          /which /indeed /ever /o Bhikkhus /recluses /or /brahmins /or /these
                                          /things /do not clearly understand /
                                          Indeed, o Bhikkhus, whatever recluses or brahmins do not clearly
                                          understand these things,

                                          imesa.m dhammaana.m samudaya.m nappajaananti,

                                          imesa.m [dem pro/m/gen/pl] of these

                                          dhammaana.m [m-a/gen/pl]things

                                          samudaya.m [m-a/acc/sg] origination

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          imesa.m dhammaana.m samudaya.m nappajaananti,
                                          /of these /things /origination /do not clearly understand /
                                          do not clearly understand the origination of these things,

                                          imesa.m dhammaana.m nirodha.m nappajaananti,

                                          imesa.m [dem pro/m/gen/pl] of these

                                          dhammaana.m [m-a/gen/pl]things

                                          nirodha.m [m-a/acc/sg] cessation

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          imesa.m dhammaana.m nirodha.m nappajaananti
                                          /of these /things /cessation /do not clearly understand /
                                          do not clearly understand the cessation of these things,

                                          imesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti,

                                          imesa.m [dem pro/m/gen/pl] of these

                                          dhammaana.m [m-a/gen/pl]things

                                          nirodha[m-a] cessation

                                          gaamini.m [adj/acc/f/sg] leading to

                                          nirodhagammini.m[tappurissa compound] leading to cessation

                                          pa.tipada.m [f-aa/acc/sg] path

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          imesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti,
                                          /of these /things /path leading to cessation /do not clearly understand /
                                          do not clearly understand the path leading to the cessation of these things,

                                          katame dhamme nappajaananti,

                                          katame [adj/m/nom/pl] what

                                          dhamme [m-a/nom/pl] things

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight



                                          katame dhamme nappajaananti
                                          /which /things /do not clearly understand /
                                          which things do they not clearly understand,

                                          katamesa.m dhammaana.m samudaya.m nappajaananti,

                                          katamesa.m [adj/m/gen/pl] of which

                                          dhammaana.m [m-a/gen/pl] things

                                          samudaya.m [m-a/acc/sg] origination

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          katamesa.m dhammaana.m samudaya.m nappajaananti
                                          /of which /things /origination /do not clearly understand /
                                          the origination of what things do they not clearly understand,

                                          katamesa.m dhammaana.m nirodha.m nappajaananti,

                                          katamesa.m [adj/m/gen/pl] of which

                                          dhammaana.m [m-a/gen/pl] things

                                          nirodha.m [m-a/acc/sg] cessation

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          katamesa.m dhammaana.m nirodha.m nappajaananti
                                          /of which /things /cessation /do not clearly understand /
                                          the cessation of what things do they not clearly understand,

                                          katamesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti”?

                                          katamesa.m [adj/m/gen/pl] of which

                                          dhammaana.m [m-a/gen/pl] things

                                          nirodha[m-a] cessation

                                          gaamini.m [adj/acc/f/sg] leading to

                                          nirodhagammini.m[tappurissa compound] leading to cessation

                                          pa.tipada.m [f-aa/acc/sg] path

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          katamesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti”?
                                          /of which /things /path leading to the cessation /do not clearly
                                          understand /
                                          the path leading to the cessation of what things do they not clearly
                                          understand?

                                          “Jaraamara.na.m nappajaananti, jaraamara.nasamudaya.m nappajaananti,
                                          jaraamara.nanirodha.m nappajaananti, jaraamara.nanirodhagaamini.m
                                          pa.tipada.m nappajaananti;

                                          jaraa [f-aa] old age/aging

                                          mara.na.m [n-a/nom/sg] dying, death

                                          jaraamara.na.m [dvanda compound] old age and dying

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          jaraamara.na[dvanda compound] old age and death

                                          samudaya.m [m-a/acc/sg] origination

                                          jaraamara.nasamudaya.m [tappurisa compound] origination of old age and death

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          jaraamara.na.m [dvanda compound] old age and dying

                                          nirodha.m [m-a/acc/sg] cessation

                                          jaraamara.nanirodha.m [tappurisa compound] cessation of old age and dying

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          Jaraamara.nanirodha[Tappurisa compound] cessation of old age and death

                                          gaamini.m [adj/acc/f/sg] leading to

                                          Jaraamara.nanirodhagaamini.m [Tappurisa compound] leading to the
                                          cessation of old age and death

                                          pa.tipada.m [f-aa/acc/sg] path

                                          nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
                                          understand/have insight

                                          Jaraamara.na.m nappajaananti, jaraamara.nasamudaya.m nappajaananti,
                                          jaraamara.nanirodha.m nappajaananti, jaraamara.nanirodhagaamini.m
                                          pa.tipada.m nappajaananti
                                          They do not clearly understand old-age and death, they do not clearly
                                          understand the cause of old-age and death, they do not clearly
                                          understand the cessation of old-age and death.

                                          [the same pattern continues as above for the rest of dependent
                                          origination, i.e., birth, becoming, etc.]


                                          jaati.m ...pe... bhava.m... upaadaana.m... ta.nha.m... vedana.m...
                                          phassa.m... sa.laayatana.m... naamaruupa.m... vi~n~naa.na.m...
                                          sa"nkhaare nappajaananti, sa"nkhaarasamudaya.m nappajaananti,
                                          sa"nkhaaranirodha.m nappajaananti, sa"nkhaaranirodhagaamini.m
                                          pa.tipada.m nappajaananti.
                                          Birth, becoming, clinging, craving, feeling, contact, six-sense base,
                                          body and mind, consciousness, formations they do not clearly understand;
                                          they do not clearly understand the cause of formations, they do not
                                          clearly understand the cessation of formations, they do not clearly
                                          understand the path of practice going to the cessation
                                          of formations.





                                          Ime dhamme nappajaananti, imesa.m dhammaana.m samudaya.m nappajaananti,
                                          imesa.m dhammaana.m nirodha.m nappajaananti, imesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m nappajaananti.
                                          these are the things they do not clearly understand, and the origination
                                          of these things they do not clearly understand, and the cessation of
                                          these things they do not clearly understand, and the path leading to the
                                          cessation of these things they do not clearly understand.

                                          Na me te, bhikkhave, sama.naa vaa braahma.naa vaa sama.nesu vaa
                                          sama.nasammataa braahma.nesu vaa braahma.nasammataa, na ca pana te
                                          aayasmanto saama~n~nattha.m vaa brahma~n~nattha.m vaa di.t.theva dhamme
                                          saya.m abhi~n~naa sacchikatvaa upasampajja viharanti.
                                          Not by me, o Bhikkhus, are those recluses or Brahmins accepted, in terms
                                          of recluses, as recluses or, in terms of Brahmins, as Brahmins.

                                          And those venerable ones do not indeed, having known it well for
                                          themselves with their own eyes in present reality, enter upon and dwell
                                          in the goal of a recluse or the goal of a Brahmin.

                                          “Ye ca kho keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
                                          pajaananti, imesa.m dhammaana.m samudaya.m pajaananti, imesa.m
                                          dhammaana.m nirodha.m pajaananti, imesa.m dhammaana.m nirodhagaamini.m
                                          pa.tipada.m pajaananti,
                                          And indeed, o Bhikkhus, whatever recluses or brahmins clearly understand
                                          these things, clearly understand the origination of these things,
                                          clearly understand the cessation of these things, and clearly understand
                                          the path leading to the cessation of these things,

                                          katame dhamme pajaananti, katamesa.m dhammaana.m samudaya.m pajaananti,
                                          katamesa.m dhammaana.m nirodha.m pajaananti, katamesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m pajaananti?
                                          which things do they clearly understand, the origination of what things
                                          do clearly understand, the cessation of what things do they clearly
                                          understand, the path leading to the cessation of what things do they
                                          clearly understand?

                                          “Jaraamara.na.m pajaananti, jaraamara.nasamudaya.m pajaananti,
                                          jaraamara.nanirodha.m pajaananti, jaraamara.nanirodhagaamini.m
                                          pa.tipada.m pajaananti; jaati.m ...pe...
                                          bhava.m... upaadaana.m... ta.nha.m... vedana.m... phassa.m...
                                          sa.laayatana.m... naamaruupa.m... vi~n~naa.na.m... sa"nkhaare
                                          pajaananti, sa"nkhaarasamudaya.m pajaananti, sa"nkhaaranirodha.m
                                          pajaananti, sa"nkhaaranirodhagaamini.m pa.tipada.m pajaananti.
                                          They clearly understand old-age and death, they clearly understand the
                                          cause of old-age and death, they clearly understand the cessation of
                                          old-age and death. Birth, becoming, clinging, craving, feeling,
                                          contact, six-sense base, body and mind, consciousness, formations do
                                          they clearly understand; they clearly understand the cause of
                                          formations, they clearly understand the cessation of formations, they
                                          clearly understand the path of practice leading to the cessation of
                                          formations.

                                          Ime dhamme pajaananti, imesa.m dhammaana.m samudaya.m pajaananti,
                                          imesa.m dhammaana.m nirodha.m pajaananti, imesa.m dhammaana.m
                                          nirodhagaamini.m pa.tipada.m pajaananti.
                                          These are the things they clearly understand, and the origination of
                                          these things they clearly understand, and the cessation of these things
                                          they clearly understand, and
                                          the path leading to the cessation of these things they clearly understand.

                                          Te kho me, bhikkhave, sama.naa vaa braahma.naa vaa sama.nesu ceva
                                          sama.nasammataa, braahma.nesu ca braahma.nasammataa. Te ca panaayasmanto
                                          saama~n~nattha~nca brahma~n~nattha~nca di.t.theva dhamme saya.m
                                          abhi~n~naa sacchikatvaa upasampajja viharantii”ti.
                                          Indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
                                          terms of recluses, as recluses and indeed, in terms of Brahmins, as
                                          Brahmins.

                                          And, indeed, those venerable ones, having known it well for themselves
                                          with their own eyes in present reality, enter upon and dwell in the goal
                                          of a recluse and the goal of a Brahmin.

                                          Catuttha.m.


                                          [The Fourth]












                                          *ENGLISH ONLY:*

                                          * *

                                          The Second Discourse on Recluses and Brahmins

                                          Dwelling in Savatthi…

                                          Indeed, o Bhikkhus, whatever recluses or brahmins do not clearly
                                          understand these things, do not clearly understand the origination of
                                          these things, do not clearly understand the cessation of these things,
                                          do not clearly understand the path leading to the cessation of these
                                          things, which things do they not clearly understand, the origination of
                                          what things do they not clearly understand, the cessation of what things
                                          do they not clearly understand, the path leading to the cessation of
                                          what things do they not clearly understand?

                                          They do not clearly understand old-age and death, they do not clearly
                                          understand the cause of old-age and death, they do not clearly
                                          understand the cessation of old-age and death.

                                          Birth, becoming, clinging, craving, feeling, contact, six-sense base,
                                          body and mind, consciousness, formations they do not clearly understand;
                                          they do not clearly understand the cause of formations, they do not
                                          clearly understand the cessation of formations, they do not clearly
                                          understand the path of practice going to the cessation of formations.



                                          These are the things they do not clearly understand, and the origination
                                          of these things they do not clearly understand, and the cessation of
                                          these things they do not clearly understand, and the path leading to the
                                          cessation of these things they do not clearly understand.

                                          Not by me, o Bhikkhus, are those recluses or Brahmins accepted, in terms
                                          of recluses, as recluses or, in terms of Brahmins, as Brahmins.

                                          And those venerable ones do not indeed, having known it well for
                                          themselves with their own eyes in present reality, enter upon and dwell
                                          in the goal of a recluse or the goal of a Brahmin.

                                          And indeed, o Bhikkhus, whatever recluses or brahmins clearly understand
                                          these things, clearly understand the origination of these things,
                                          clearly understand the cessation of these things, and clearly understand
                                          the path leading to the cessation of these things, which things do they
                                          clearly understand, the origination of what things do clearly
                                          understand, the cessation of what things do they clearly understand,
                                          the path leading to the cessation of what things do they clearly understand?

                                          They clearly understand old-age and death, they clearly understand the
                                          cause of old-age and death, they clearly understand the cessation of
                                          old-age and death. Birth, becoming, clinging, craving, feeling,
                                          contact, six-sense base, body and mind, consciousness, formations do
                                          they clearly understand; they clearly understand the cause of
                                          formations, they clearly understand the cessation of formations, they
                                          clearly understand the path of practice leading to the cessation of
                                          formations.

                                          These are the things they clearly understand, and the origination of
                                          these things they clearly understand, and the cessation of these things
                                          they clearly understand, and
                                          the path leading to the cessation of these things they clearly understand.

                                          Indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
                                          terms of recluses, as recluses and indeed, in terms of Brahmins, as
                                          Brahmins.

                                          And, indeed, those venerable ones, having known it well for themselves
                                          with their own eyes in present reality, enter upon and dwell in the goal
                                          of a recluse and the goal of a Brahmin.

                                          [The Fourth]
                                        • Alan McClure
                                          SN XII.15 or S 2.1.2.5 Kaccaanagottasutta.m: Hello all, There is a great deal of repetition in the following two suttas when compared to what what I have
                                          Message 20 of 21 , Oct 22, 2005
                                          • 0 Attachment
                                            SN XII.15 or S 2.1.2.5 Kaccaanagottasutta.m:

                                            Hello all,

                                            There is a great deal of repetition in the following two suttas when compared to what what I have already analyzed in previous suttas. Therefore, you will seem some sections that have no analysis.

                                            These two suttas are both translated by Ven. Yuttadhammo and analyzed by
                                            me using the CSCD.

                                            There are likely mistakes, so please point out any if you see them, and I will fix them. Next week you will see the final sutta translated by Ven. Yuttadhammo. From then on, all suttas will be translated and analyzed by me alone.

                                            Metta,

                                            Alan

                                            ----------------------------------------------------------------------------------------------------------
                                            Kaccaanagottasutta.m
                                            15. Saavatthiya.m-

                                            atha kho aayasmaa kaccaanagotto yena bhagavaa tenupasa”nkami.
                                            Upasa”nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.
                                            Ekamanta.m nisinno kho aayasmaa kaccaanagotto bhagavanta.m etadavoca:
                                            ''sammaadi.t.thi sammaadi.t.thii''ti bhante vuccati, kittaavataa nu kho
                                            bhante sammaadi.t.thi hotiiti?

                                            Dvaya.mnissito kho'ya.m kaccaana loko yebhuyyena atthita~nceva
                                            natthita~nca. Lokasamudaya~nca kho kaccaana yathaabhuuta.m
                                            sammappa~n~naaya passato yaa loke natthitaa, saa na hoti. Lokanirodha.m
                                            kho kaccaana yathaabhuuta.m sammappa~n~naaya passato yaa loke natthitaa,
                                            saa na hoti. Lokanirodha.m kho kaccaana yathaabhuuta.m sammappa~n~naaya
                                            passato yaa loke atthitaa, saa na hoti.
                                            Upaayupaadaanaabhinivesavinibaddho khvaaya.m kaccaana loko yebhuyyena
                                            ta~nca upaayupaadaana.m cetaso adhi.t.thaana.m abhinivesaanusaya.m na
                                            upeti, na upaadiyati, naadhi.t.thaati 'attaa me'ti. Dukkhameva
                                            uppajjamaana.m uppajjati, dukkha.m nirujjhamaana.m nirujjhatii'ti na
                                            ka”nkhati. Na vicikicchati. Aparappaccayaa ~naa.namevassa ettha hoti.
                                            Ettaavataa kho kaccaana, sammaadi.t.thi hoti.

                                            Sabbamatthii'ti kho kaccaana, ayameko anto. Sabba.m natthii'ti aya.m
                                            dutiyo anto. Ete te kaccaana ubho ante anupagamma majjhena tathaagato
                                            dhamma.m deseti. Avijjaapaccayaa sa”nkhaaraa. Sa”nkhaarapaccayaa
                                            vi~n~naa.na.m. Vi~n~naa.napaccayaa naamaruupa.m. Naamaruupapaccayaa
                                            sa.laayatana.m sa.laayatanapaccayaa phasso. Phassapaccayaa vedanaa.
                                            Vedanaapaccayaa ta.nhaa. Ta.nhaapaccayaa upaadaana.m. Upaadaanapaccayaa
                                            bhavo. Bhavapaccayaa jaati. Jaatipaccayaa jaraamara.na.m,
                                            sokaparidevadukkhadomanassuupaayaasaa sambhavanti. Evametassa kevalassa
                                            dukkhakkhandhassa samudayo hoti. Avijjaayatveva asesaviraaganirodhaa
                                            sa”nkhaaranirodho. Sa”nkhaaranirodhaa vi~n~naa.nanirodho.
                                            Vi~n~naa.nanirodhaa naamaruupanirodho. Naamaruupanirodhaa
                                            sa.laayatananirodho. Sa.laayatananirodhaa phassanirodho. Phassanirodhaa
                                            vedanaanirodho. Vedanaanirodhaa ta.nhaanirodho. Ta.nhaanirodhaa
                                            upaadaananirodho. Upaadaananirodhaa bhavanirodho. Bhavanirodhaa
                                            jaatinirodho. Jaatinirodhaa jaraamara.na.m,
                                            sokaparidevadukkhadomanassuupaayaasaa nirujjhanti. Evametassa kevalassa
                                            dukkhakkhandhassa nirodho hotii'ti.

                                            * *

                                            * *







                                            Kaccaanagottasutta.m
                                            /The Discourse to Kaccanagotta /
                                            The Discourse to Kaccanagotta

                                            15. Saavatthiya.m-
                                            /In Savatthi /
                                            In Savatthi

                                            atha kho aayasmaa kaccaanagotto yena bhagavaa tenupasa”nkami.

                                            atha [indec] then

                                            kho [indec/enc] indeed

                                            aayasmaa [adj] venerable

                                            kaccaanagotto [m-a/nom/sg] Kaccaanagotta

                                            yena [rel pro/inst/sg] by which

                                            bhagavaa [m-ant/nom/sg] Blessed One

                                            tena[dem pro/m/instr/sg] by this

                                            upasa”nkami[upa+sa.m+(k)kam I/aor/3^rd sg] it approached

                                            atha kho aayasmaa kaccaanagotto yena bhagavaa tenupasa”nkami
                                            /then /and /venerable /kaccanagotta /by which /the Blessed One /by that
                                            approached /
                                            And then, the Venerable Kaccanagotta approached the Blessed One.

                                            Upasa”nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.

                                            Upasa”nkamitvaa [upa+sa.m+(k)kam I/ger] having approached

                                            bhagavanta.m [m-ant/acc/sg] Blessed One

                                            abhivaadetvaa [abhi+vad I/ger] having saluted/payed homage

                                            ekamanta.m[adv] to one side

                                            nisiidi[ni+siid I/aor/3rs sg] he sat

                                            Upasa”nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi
                                            /having approached /the Blessed One /having paid homage /to one side /sat /
                                            Having approached the Blessed One, paying homage he sat to one side.

                                            Ekamanta.m nisinno kho aayasmaa kaccaanagotto bhagavanta.m etadavoca:

                                            ekamanta.m[adv] to one side

                                            nisinno [ni+siid I/pp/m/nom/sg] seated

                                            kho [indec] indeed

                                            aayasmaa [adj] venerable

                                            kaccaanagotto [m-a/nom/sg] Kaccaanagotta

                                            bhagavanta.m [m-ant/acc/sg] Blessed One

                                            etad[dem pro/n/nom/sg] this

                                            avoca[vac I/aor/3^rd sg] said

                                            Ekamanta.m nisinno kho aayasmaa kaccaanagotto bhagavanta.m etadavoca
                                            /to one side /sitting /so /venerable /Kaccanagotta /to the Blessed One
                                            /said this /
                                            Thus sitting to one side, the Venerable Kaccanagotta said to the Blessed
                                            One,

                                            ''sammaadi.t.thi sammaadi.t.thii''ti bhante vuccati, kittaavataa nu kho
                                            bhante sammaadi.t.thi hotiiti?

                                            ''sammaa[indec] rightly

                                            di.t.thi [f-i/nom/sg] view

                                            sammaadi.t.thi[kammadhaaraya compound] right view

                                            sammaadi.t.thii'' [kammadhaaraya compound] right view

                                            ti [indec/enc] end quote

                                            bhante [indec] venerable sir

                                            vuccati, [vac I/ind pass/3^rd sg] it is spoken

                                            kittaavataa [adv/indec] in what respect?

                                            nu [indec] ?

                                            kho [indec/enc] indeed

                                            bhante [indec] venerable sir

                                            sammaadi.t.thi [kammadhaaraya compound] right view

                                            hotii[huu I/ind act/3^rd sg] it is

                                            ti[indec/enc] end quote

                                            ''sammaadi.t.thi sammaadi.t.thii''ti bhante vuccati, kittaavataa nu kho
                                            bhante sammaadi.t.thi hotiiti
                                            /right view /right view /endquote /venerable sir /says /in what way
                                            /indeed /indeed /venerable sir /right view /is, endquote /
                                            “Right view, right view,” it is said, venerable sir. “In what way,
                                            indeed, is it right view?”

                                            Dvaya.m nissito kho'ya.m kaccaana loko yebhuyyena atthita~nceva
                                            natthita~nca.

                                            Dvaya.m [adj/m/nom/sg] two-fold

                                            nissito [adj/m/nom/sg] dependence

                                            kho'[indec] indeed

                                            aya.m [dem pro/m/nom/sg] this

                                            kaccaana [m-a/voc/sg] Kaccana

                                            loko [m-a/nom/sg] world

                                            yebhuyyena [adj/instr] as a rule

                                            atthita~n[f-aa/acc/sg] existence

                                            ca[indec/enc]and

                                            eva [indec] surely

                                            natthita~n[f-aa/acc/sg]non-existence

                                            ca[indec/enc] and

                                            Dvaya.m nissito kho'ya.m kaccaana loko yebhuyyena atthita~nceva natthita~nca
                                            /two-fold /dependant on /indeed /this /Kaccana /the world /by most
                                            /verily, existence and /non-existence and /
                                            By the majority. indeed, o Kaccana, there is this twofold clinging to
                                            the world known as existence and non-existence.


                                            Lokasamudaya~nca kho kaccaana yathaabhuuta.m sammappa~n~naaya passato
                                            yaa loke natthitaa, saa na hoti.

                                            Loka[m-a]world

                                            samudaya~n[m-a/acc/sg] origination

                                            Lokasamudaya~n[tappurisa compound] origination of the world

                                            ca [indec/enc]and

                                            kho [indec/enc] indeed

                                            kaccaana [m-a/voc/sg]Kaccaana

                                            yathaa[adv/indec]according to

                                            bhuuta.m [bhuu I/pp/m/acc/sg] reality

                                            yathaabhuuta.m[avyayibhava compound] according to reality

                                            sammaa[indec] rightly

                                            ppa~n~naaya [indec] understanding fully

                                            sammappa~n~naaya[avyayibhava compound] fully and rightly understanding

                                            passato [pass I/pp/m/nom/sg] seen

                                            yaa [rel pro/f/nom/sg] which

                                            loke [m-a/loc/sg] with reference to the world

                                            natthitaa, [f-aa/nom/sg] annihilationism/non-existence

                                            saa [dem pro/f/nom/sg] this

                                            na [indec] not

                                            hoti[huu I/ind act/3^rd sg] it is

                                            Lokasamudaya~nca kho kaccaana yathaabhuuta.m sammappa~n~naaya passato
                                            yaa loke natthitaa, saa na hoti
                                            /and the origin of the world /indeed /kaccana /as it is /with right
                                            wisdom /seeing /whoever /in the world /non-existence /that /not is /
                                            And, seeing with right understanding the origin of the world as it
                                            really is, o Kaccana, one does not hold on to non-existence in regards
                                            to the world;

                                            Lokanirodha.m kho kaccaana yathaabhuuta.m sammappa~n~naaya passato yaa
                                            loke atthitaa, saa na hoti.

                                            Loka[m-a] world

                                            nirodha.m [m-a/acc/sg] cessation

                                            lokanirodha.m[tappurisa compound] cessation of the world

                                            kho [indec/enc] indeed

                                            kaccaana [m-a/voc/sg] Kaccaana

                                            yathaa[adv/indec]according to

                                            bhuuta.m [bhuu I/pp/m/acc/sg] reality

                                            yathaabhuuta.m[avyayibhava compound] according to reality

                                            sammaa[indec] rightly

                                            ppa~n~naaya [indec] understanding fully

                                            sammappa~n~naaya[avyayibhava compound] fully and rightly understanding

                                            passato [pass I/pp/m/nom/sg] seen

                                            yaa [rel pro/f/nom/sg] which

                                            loke [m-a/loc/sg] with reference to the world

                                            atthitaa, [f-aa/nom/sg] existence

                                            saa [dem pro/f/nom/sg] that

                                            na [indec] not

                                            hoti[huu I/ind act/3^rd sg] it is

                                            Lokanirodha.m kho kaccaana yathaabhuuta.m sammappa~n~naaya passato yaa
                                            loke atthitaa, saa na hoti
                                            seeing with right understanding the cessation of the world as it really
                                            is, o Kaccana, one does not hold on to existence in regards to the world.



                                            Upayupaadaanaabhinivesavinibaddho khvaaya.m kaccaana loko yebhuyyena

                                            Upaya[n-a] attachment

                                            Upaadaanaa[n-a/abl/sg] by clinging

                                            Upayupaadaanaa [dvanda compound] by clinging and attachment

                                            Bhinivesa[m-a] attachment

                                            vinibaddho [adj/m/nom/sg] bound

                                            bhinivesavinibaddho[Bahubbiihi compound] bound by attachment (tendency)

                                            khva[indec/enc] indeed

                                            aya.m [dem pro/m/nom/sg] this

                                            kaccaana [m-a/voc/sg] Kaccana

                                            loko [m-a/nom/sg] the world

                                            yebhuyyena[adv from (adj/n/instr/sg)] for the most part

                                            Upayupaadaanaabhinivesavinibaddho khvaaya.m kaccaana loko yebhuyyena
                                            /bound by their tendencies and attachments and clinging /indeed this /o
                                            Kaccana /world /by the majority /
                                            The majority, indeed, o Kaccana, is bound to the world by their
                                            tendencies and attachments and clinging,


                                            ta~ncaaya.m upayupaadaana.m cetaso adhi.t.thaana.m abhinivesaanusaya.m
                                            na upeti,

                                            ta~n[dem pro/n/nom/sg] this

                                            ca[indec/enc] and

                                            aya.m [dem pro/m/nom/sg] this

                                            Upaya[n-a] attachment

                                            Upaadaana.m[n-a/nom/sg] clinging

                                            Upayupaadaana.m [dvanda compound] clinging and attachment

                                            cetaso [n-o/gen/sg] of thought

                                            adhi.t.thaana.m [n-a/nom/sg] determination

                                            abhinivesa[m-a]adherence

                                            anusaya.m [m-a/acc/sg] tendency

                                            abhinivesaanusaya.m[dvanda compound] tendency and adherence

                                            na [indec] not

                                            upeti[upa+i I/ind act/sg] he goes to/approaches

                                            ta~ncaaya.m upayupaadaana.m cetaso adhi.t.thaana.m abhinivesaanusaya.m
                                            na upeti
                                            /and that /attachment and clinging /of thought /determination /tendency
                                            and inclination /does not approach /
                                            and towards that attachment and clinging, that determination of thought,
                                            the tendency and inclination, this one does not approach,



                                            na upaadiyati, naadhi.t.thaati 'attaa me'ti.

                                            na [indec] not

                                            upaadiyati, [upa+aa+daa III/ind act/3^rd sg] he clings/ he takes hold of

                                            naadhi.t.thaati [na+adhi+(.t).tha I/ind act/3^rd sg] he does not determine

                                            'attaa [m-an/nom/sg] self

                                            me'[per pro/gen/1^st sg] of me

                                            ti.[indec/enc] end quote

                                            na upaadiyati, naadhi.t.thaati 'attaa me'ti.
                                            /not /cling /not determine /soul /me /endquote /
                                            does not cling, does not determine that ““there is a self in me”.”.

                                            Dukkhameva uppajjamaana.m uppajjati, dukkha.m nirujjhamaana.m
                                            nirujjhatii'ti na ka”nkhati.

                                            Dukkham[n-a/nom/sg] suffering

                                            eva [indec/enc] surely

                                            uppajjamaana.m [u(d)+(p)pad III/ppr/n/nom/sg] coming into existence

                                            uppajjati, [u(d)+(p)pad III/ind act/3^rd sg] it comes into existence

                                            dukkha.m [n-a/nom/sg] suffering

                                            nirujjhamaana.m [ni+rudh III/ppr/n/nom/sg] ceasing

                                            nirujjhatii'[ni+rudh III/ind act/3^rd sg] it ceases

                                            ti [indec/enc] end quote

                                            na [indec] not

                                            ka”nkhati.[kaa”nkh I/ind act/3^rd sg] he is uncertain

                                            Dukkhameva uppajjamaana.m uppajjati, dukkha.m nirujjhamaana.m
                                            nirujjhatii'ti na ka”nkhati.
                                            /suffering indeed / coming into existence /comes into existence
                                            /suffering /ceasing /ceases /
                                            And he has no doubt that "it is indeed suffering coming into being that
                                            comes into being; it is suffering ceasing that ceases."

                                            Na vicikicchati. Aparappaccayaa ~naa.namevassa ettha hoti. Ettaavataa
                                            kho kaccaana, sammaadi.t.thi hoti.

                                            Na [indec] not

                                            vicikicchati. [vi+kit I/desid/3^rd sg] be uncertain

                                            Apara[adj] another

                                            ppaccayaa [m-a/abl/sg] by condition

                                            aparappaccayaa[kammadhaaraya compound] by another condition/cause

                                            ~naa.nam[n-a/nom/sg] knowledge

                                            eva[indec] surely

                                            assa [dem pro/gen/sg] of it/him

                                            ettha [adv/indec] here

                                            hoti. [huu I/ind act/3^rd sg] it is

                                            Ettaavataa [adv/indec] to this extent

                                            kho [indec/enc] indeed

                                            kaccaana, [m-a/voc/sg] Kaccaana

                                            ''sammaa[indec] rightly

                                            di.t.thi [f-i/nom/sg] view

                                            sammaadi.t.thi[kammadhaaraya compound] right view

                                            hoti. [huu I/ind act/3^rd sg] it is

                                            Na vicikicchati. Aparappaccayaa ~naa.namevassa ettha hoti. Ettaavataa
                                            kho kaccaana, sammaadi.t.thi hoti
                                            /not /doubt /not from relying on others /knowledge indeed of him /here
                                            /is /to this extent /indeed /o Kaccana /is one of right view /
                                            He does not doubt; his knowledge here is indeed not from relying on
                                            other people. To this extent, verily, o Kaccana, is one of right view.



                                            Sabbamatthii'ti kho kaccaana, ayameko anto. Sabba.m natthii'ti aya.m
                                            dutiyo anto.

                                            Sabbam[adj/nom/n/sg] all/ everything

                                            atthii'[as I/ind act/3^rd sg] it is

                                            ti [indec/enc] end quote

                                            kho [indec/enc] indeed

                                            kaccaana, [m-a/voc/sg] Kaccaana

                                            ayam[dem pro/m/nom/sg] this

                                            eko [num/m/nom/sg] one

                                            anto[m-a/nom/sg] extreme

                                            Sabbam[adj/nom/n/sg] all/everything

                                            Na[indec] not

                                            atthii'[as I/ind act/3^rd sg] it is

                                            ti [indec/enc] end quote

                                            aya.m [dem pro/m/nom/sg] this

                                            dutiyo [ord num/m/nom/sg] second

                                            anto[m-a/nom/sg] extreme

                                            Sabbamatthii'ti kho kaccaana, ayameko anto. Sabba.m natthii'ti aya.m
                                            dutiyo anto
                                            /all is /endquote /indeed /o Kaccana /this one /extreme /all /is not
                                            /endquote /this /second /extreme /
                                            "Everything exists." Indeed, o Kaccana, this is one extreme.
                                            "Everything does not exist." This is the second extreme.

                                            Ete te kaccaana ubho ante anupagamma majjhena tathaagato dhamma.m deseti.

                                            Ete [dem pro/m/nom/pl] These

                                            te [per pro/acc/m/ 3^rd pl] them

                                            kaccaana, [m-a/voc/sg] Kaccaana

                                            ubho [adj] both

                                            ante [m-a/acc/pl] ends/extremes

                                            anupagamma [an+upa+gam I/ger] not having gone into

                                            majjhena [adj/instr/n/sg] by middle

                                            tathaagato [m-a/nom/sg] Tathagaata

                                            dhamma.m [n-a/acc/sg] Dhamma

                                            deseti.[dis VII/ind act.3^rd sg] he teaches

                                            Ete te kaccaana ubho ante anupagamma majjhena tathaagato dhamma.m deseti.
                                            /These /to him /o Kaccana /both /extremes /not approaching /by the
                                            middle /the Tathagata /dhamma /teaches /
                                            Not having approached, o Kaccana, these two extremes, the Tathagata
                                            teaches the dhamma by the middle way:



                                            [Starting here we see the same pattern we have seen in many of the first
                                            15 suttas]



                                            Avijjaapaccayaa sa”nkhaaraa. Sa”nkhaarapaccayaa vi~n~naa.na.m.
                                            Vi~n~naa.napaccayaa naamaruupa.m. Naamaruupapaccayaa sa.laayatana.m
                                            sa.laayatanapaccayaa phasso. Phassapaccayaa vedanaa. Vedanaapaccayaa
                                            ta.nhaa. Ta.nhaapaccayaa upaadaana.m. Upaadaanapaccayaa bhavo.
                                            Bhavapaccayaa jaati. Jaatipaccayaa jaraamara.na.m,
                                            sokaparidevadukkhadomanassuupaayaasaa sambhavanti. Evametassa kevalassa
                                            dukkhakkhandhassa samudayo hoti.
                                            From the condition of ignorance, arises kammic formations. With the
                                            condition of kammic formations arises consciousness.

                                            From the condition of consciousness arise mind and body. With the
                                            condition of mind and body, arises the six sense-bases.

                                            From the condition of the six sense bases arises contact. With the
                                            condition of contact arises feeling.

                                            From the condition of feeling arises craving. With the condition of
                                            craving arises clinging.

                                            From the condition of birth arise aging, dying, sorrow, lamentation,
                                            physical and mental distress and tribulations.

                                            Thus, is there the origination of this whole mass of suffering.

                                            Avijjaayatveva asesaviraaganirodhaa sa”nkhaaranirodho.
                                            Sa”nkhaaranirodhaa vi~n~naa.nanirodho. Vi~n~naa.nanirodhaa
                                            naamaruupanirodho. Naamaruupanirodhaa sa.laayatananirodho.
                                            Sa.laayatananirodhaa phassanirodho. Phassanirodhaa vedanaanirodho.
                                            Vedanaanirodhaa ta.nhaanirodho. Ta.nhaanirodhaa upaadaananirodho.
                                            Upaadaananirodhaa bhavanirodho. Bhavanirodhaa jaatinirodho.
                                            Jaatinirodhaa jaraamara.na.m, sokaparidevadukkhadomanassuupaayaasaa
                                            nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotii'ti.

                                            However, with the complete cessation of ignorance comes the cessation of
                                            kammic formations.

                                            With the cessation of kammic formations comes the cessation of
                                            consciousness.

                                            With the cessation of consciousness comes the cessation of mind and body.

                                            With the cessation of mind and body comes the cessation of the six
                                            sense-bases.

                                            With the cessation of the six sense bases comes the cessation of contact.

                                            With the cessation of contact comes the cessation of feeling.

                                            With the cessation of feeling comes the cessation of craving.

                                            With the cessation of craving comes the cessation of clinging.

                                            With the cessation of clinging comes the cessation of becoming.

                                            With the cessation of becoming comes the cessation of birth.

                                            With the cessation of birth, aging and dying, sorrow, lamentation,
                                            physical and mental distress and tribulations cease.

                                            Thus, there is the cessation of this whole mass of suffering.”



                                            [The pattern, and thus the sutta, both end]









                                            Full English:



                                            *The Discourse to Kaccanagotta*

                                            In Savatthi:

                                            And then, the Venerable Kaccanagotta approached the Blessed One.

                                            Having approached the Blessed One, paying homage he sat to one side.

                                            Thus sitting to one side, the Venerable Kaccanagotta said to the Blessed
                                            One, “Right view, right view,” it is said, venerable sir. “In what way,
                                            indeed, is it right view?”

                                            There is this two-fold attachment to the world, o Kaccana, verily, by
                                            the majority; that of existence and that of non-existence.

                                            And, seeing with right understanding the origin of the world as it
                                            really is, o Kaccana, one does not hold on to non-existence in regards
                                            to the world; seeing with right understanding the cessation of the world
                                            as it really is, o Kaccana, one does not hold on to existence in regards
                                            to the world.

                                            The majority, indeed, o Kaccana, are bound to the world by their
                                            tendencies and attachments and clinging, yet towards that attachment and
                                            clinging, that determination of thought, the tendency and inclination,
                                            this one does not approach, does not cling, does not determine that
                                            “there is a self in me”.

                                            And he has no doubt that "it is indeed suffering coming into being that
                                            comes into being; it is suffering ceasing that ceases."

                                            He does not doubt; his knowledge here is indeed not from relying on
                                            other people. To this extent, verily, o Kaccana, is one of right view.

                                            "Everything exists." Indeed, o Kaccana, this is one extreme.
                                            "Everything does not exist." This is the second extreme.
                                            Not having approached, o Kaccana, these two extremes, the Tathagata
                                            teaches the dhamma by the middle way:

                                            From the condition of ignorance, arises kammic formations. With the
                                            condition of kammic formations arises consciousness.

                                            From the condition of consciousness arise mind and body. With the
                                            condition of mind and body, arises the six sense-bases.

                                            From the condition of the six sense bases arises contact. With the
                                            condition of contact arises feeling.

                                            From the condition of feeling arises craving. With the condition of
                                            craving arises clinging.

                                            From the condition of birth arise aging, dying, sorrow, lamentation,
                                            physical and mental distress and tribulations.

                                            Thus, is there the origination of this whole mass of suffering.

                                            However, with the complete cessation of ignorance comes the cessation of
                                            kammic formations.

                                            With the cessation of kammic formations comes the cessation of
                                            consciousness.

                                            With the cessation of consciousness comes the cessation of mind and body.

                                            With the cessation of mind and body comes the cessation of the six
                                            sense-bases.

                                            With the cessation of the six sense bases comes the cessation of contact.

                                            With the cessation of contact comes the cessation of feeling.

                                            With the cessation of feeling comes the cessation of craving.

                                            With the cessation of craving comes the cessation of clinging.

                                            With the cessation of clinging comes the cessation of becoming.

                                            With the cessation of becoming comes the cessation of birth.

                                            With the cessation of birth, aging and dying, sorrow, lamentation,
                                            physical and mental distress and tribulations cease.

                                            Thus, there is the cessation of this whole mass of suffering.”
                                          • Alan McClure
                                            SN XII.16 or S 2.1.2.6 Dhammakathikasutta.m Hello all, There is a great deal of repetition in the two suttas I am posting today when compared to what what I
                                            Message 21 of 21 , Oct 22, 2005
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                                              SN XII.16 or S 2.1.2.6 Dhammakathikasutta.m


                                              Hello all,

                                              There is a great deal of repetition in the two suttas I am posting today
                                              when compared to what what I have already analyzed in previous suttas.
                                              Therefore, you will see some sections that have no analysis.

                                              These two suttas are both translated by Ven. Yuttadhammo and analyzed by
                                              me using the CSCD.

                                              There are likely mistakes, so please point out any if you see them, and
                                              I will fix them. Next week you will see the final sutta translated by
                                              Ven. Yuttadhammo. From then on, all suttas will be translated and
                                              analyzed by me alone.

                                              Metta,

                                              Alan



                                              ------------------------------------------------------------------------------------------


                                              Dhammakathikasutta.m

                                              saavatthiya.m ...pe...

                                              atha kho a~n~nataro bhikkhu yena bhagavaa tenupasa"nkami;
                                              upasa"nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.
                                              ekamanta.m nisinno kho so bhikkhu bhagavanta.m etadavoca --
                                              ```dhammakathiko dhammakathiko'ti, bhante, vuccati.
                                              kittaavataa nu kho, bhante, dhammakathiko hotii''ti?
                                              ``jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m
                                              deseti, `dhammakathiko bhikkhuu'ti ala.m vacanaaya.
                                              jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno
                                              hoti, `dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya.
                                              jaraamara.nassa ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto
                                              hoti, `di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaaya.
                                              ``jaatiyaa ce bhikkhu...pe

                                              ... bhavassa ce bhikkhu...
                                              upaadaanassa ce bhikkhu...
                                              ta.nhaaya ce bhikkhu...
                                              vedanaaya ce bhikkhu...
                                              phassassa ce bhikkhu...
                                              sa.laayatanassa ce bhikkhu...
                                              naamaruupassa ce bhikkhu...
                                              vi~n~naa.nassa ce bhikkhu...
                                              sa"nkhaaraana.m ce bhikkhu...
                                              avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m deseti,
                                              `dhammakathiko bhikkhuu'ti ala.m vacanaaya.
                                              avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno hoti,
                                              `dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya.
                                              avijjaaya ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto hoti,
                                              `di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaayaa''ti.

                                              * *

                                              * *

                                              * *

                                              *dhammakathikasutta.m *

                                              dhamma[m-a] Dhamma

                                              kathika[m-a] speaker

                                              sutta.m[n-a/nom/sg] Discourse

                                              dhammakathikasutta.m[tappurisa compound] Discourse on one who speaks the
                                              Dhamma

                                              /Sutta on one who Speaks Righteously/
                                              The Discourse On One Who Speaks Righteously

                                              saavatthiya.m ...pe...
                                              /in savatthi /… /
                                              In Savatthi:

                                              *atha kho a~n~nataro bhikkhu yena bhagavaa tenupasa"nkami;*

                                              atha [indec] then

                                              kho [indec/kho] indeed

                                              a~n~nataro [pro adj/nom/m/sg] a certain

                                              bhikkhu [m-a/nom/sg] bhikkhu

                                              yena [rel pro/instr/m/sg] by which

                                              bhagavaa [m-ant/nom/sg] Blessed One

                                              tena [indec] this way

                                              upasa"nkami[upa+sa.m+kam I/aor/3^rd sg] he approached

                                              atha kho a~n~nataro bhikkhu yena bhagavaa tenupasa"nkami
                                              /then /indeed /a certain /Bhikkhu /by which /the Blessed One /there
                                              approached /
                                              At that time, a certain Bhikkhu approached the place of the Blessed One,

                                              *upasa"nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.*

                                              upasa"nkamitvaa [upa+sa.m+kam I/ger] Having approached

                                              bhagavanta.m [m-ant/acc/sg] Blessed One

                                              abhivaadetvaa [abhi+vad I/ger] having saluted/paid homage to

                                              ekamanta.m [adv] one side

                                              nisiidi[ni+siid I/aor/3^rd sg] he sat down

                                              upasa"nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi.
                                              /having approached /the Blessed One /having paid homage /on one side /sat /
                                              Having approached, having paid homage to the Blessed One, he sat on one
                                              side.

                                              *ekamanta.m nisinno kho so bhikkhu bhagavanta.m etadavoca –*

                                              ekamanta.m [adv] one side

                                              nisinno [ni+siid/pp/m/nom/sg] seated

                                              kho [indec/enc] indeed

                                              so [dem pro/nom/m/sg] that

                                              bhikkhu [m-u/nom/sg] bhikkhu

                                              bhagavanta.m [m-ant/acc/sg] Blessed One

                                              etad[dem pro/n/acc/sg] this

                                              avoca[vac I/aor/3^rd sg] he said

                                              ekamanta.m nisinno kho so bhikkhu bhagavanta.m etadavoca
                                              /on one side /sitting /indeed /that /Bhikkhu /the Blessed One /said this
                                              to /
                                              Sitting thus on one side, that Bhikkhu said this to the Blessed One:

                                              ```*dhammakathiko dhammakathiko'ti, bhante, vuccati. kittaavataa nu kho,
                                              bhante, dhammakathiko hotii''ti?*

                                              dhamma[m-a] Dhamma

                                              kathiko[m-a/nom/sg] speaker

                                              dhammakathiko [Tappurisa compound] a speaker of the Dhamma

                                              dhammakathiko[Tappurisa compound] a speaker of the Dhamma

                                              'ti, [indec/enc] end quote

                                              bhante, [indec] venerable sir

                                              vuccati. [vac I/ind pass/3^rd sg] it was said

                                              kittaavataa [adv] to what extent

                                              nu [indec] ?

                                              kho, [indec/enc] indeed

                                              bhante, [indec] venerable sir

                                              dhammakathiko[Tappurisa compound] a speaker of the Dhamma

                                              hotii''[huu I/ind act/3^rd sg] it is

                                              ti[indec/enc] end quote

                                              dhammakathiko dhammakathiko'ti, bhante, vuccati. kittaavataa nu kho,
                                              bhante, dhammakathiko hotii''ti
                                              /One who speaks righteously /one who speaks righteously /endquote
                                              /venerable sir /one says /in what respect /is one a speaker of what is
                                              righteous?
                                              "One who speaks righteously, one who speaks righteously," it is said,
                                              venerable sir. In what respect is one a speaker of what is righteous?"

                                              * *

                                              * *

                                              ``*jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m
                                              deseti, `dhammakathiko bhikkhuu'ti ala.m vacanaaya.*

                                              Jaraa[f-aa]

                                              Mara.nassa[n-a/gen/sg] dying

                                              jaraamara.nassa [dvanda compound] aging and dying/old age and death

                                              ce [indec] if

                                              bhikkhu [m-u/nom/sg] bhikkhu

                                              nibbidaaya [f-aa/dat/sg] for disenchantment

                                              viraagaaya [m-a/dat/sg] for dispassion

                                              nirodhaaya [m-a/dat/sg] for cessation

                                              dhamma.m [m-a/acc/sg] Dhamma

                                              deseti, [dis VII/ind act/3^rd sg] he teaches

                                              ` dhammakathiko [Tappurisa compound] a speaker of the Dhamma

                                              bhikkhuu'[m-u/nom/sg] bhikkhu

                                              ti [indec/enc] end quote

                                              ala.m [indec] aptly/suitably

                                              vacanaaya.[n-a/dat/sg] by speech

                                              jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m
                                              deseti, `dhammakathiko bhikkhuu'ti ala.m vacanaaya.
                                              /of old-age and death /and /a Bhikkhu /for disenchantment /for
                                              dispassion /for cessation /righteousness /teaches /a speaker of
                                              righteousness /a Bhikkhu /proper /by speech /
                                              A Bhikkhu who teaches righteousness for the disenchantment, dispassion,
                                              cessation of old-age and death is fit to be spoken of as “a Bhikkhu who
                                              speaks righteousness.”

                                              *jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno
                                              hoti, `dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya. *
                                              Jaraa[f-aa]
                                              Mara.nassa[n-a/gen/sg] dying
                                              jaraamara.nassa [dvanda compound] aging and dying/old age and death
                                              ce [indec] if
                                              bhikkhu [m-u/nom/sg] bhikkhu
                                              nibbidaaya [f-aa/dat/sg] for disenchantment
                                              viraagaaya [m-a/dat/sg] for dispassion
                                              nirodhaaya [m-a/dat/sg] for cessation
                                              pa.tipanno [pa.ti+pad III/pp/nom/m/sg] practising
                                              hoti, [huu I/ind act/3rd sg] he/one is
                                              `dhammaanudhamma[m-a] the Dhamma in its fullness
                                              ppa.tipanno [pa.ti+pad III/pp/nom/m/sg] practising
                                              dhammaanudhammappa.tipanno[tappurisa compound] entering on the [true] path
                                              bhikkhuu[m-u/nom/sg] bhikkhu
                                              ti [indec/enc] end quote
                                              ala.m [indec] aptly/suitably
                                              vacanaaya.[n-a/dat/sg] by speech
                                              jaraamara.nassa ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno
                                              hoti, `dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya.
                                              /of old-age and death /and /a Bhikkhu /for disenchantment /for
                                              dispassion /for cessation /one who practices /is /a practitioner of
                                              righteousness for attaining righteousness /a Bhikkhu /proper /by speech /
                                              And a Bhikkhu who practices for the disenchantment, dispassion,
                                              cessation of old-age and death is fit to be spoken of as “a Bhikkhu who
                                              practices righteousness for attaining righteousness.”

                                              *jaraamara.nassa ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto
                                              hoti, `di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaaya. *
                                              jaraamara.nassa [dvanda compound] aging and dying/old age and death
                                              ce [indec] if
                                              bhikkhu [m-u/nom/sg] bhikkhu
                                              nibbidaa [f-aa/abl/sg] by disenchantment
                                              viraagaay[m-a/abl/sg] by dispassion
                                              nirodhaa [m-a/abl/sg] by cessation
                                              anupaadaa[an+upa+aa+daa III/ger/used as adv]no longer clinging
                                              vimutto [pp/nom/m/sg] freed
                                              anupaadaavimutto[tappurisa compound] freed by no longer clinging
                                              hoti, [huu I/ind act/3rd sg] he/one is
                                              `di.t.tha[(d)dis I/pp] seen
                                              dhamma[m-a] Dhamma
                                              nibbaana[n-a] Nibbana
                                              ppatto [pa+aap V/pp/nom/m/sg] reached
                                              di.t.thadhammanibbaanappatto [tappurisa compound] visibly and truly
                                              reached Nibbana
                                              bhikkhuu'[m-u/nom/sg] bhikkhu
                                              bhikkhuu[m-u/nom/sg] bhikkhu
                                              ti [indec/enc] end quote
                                              ala.m [indec] aptly/suitably
                                              vacanaaya.[n-a/dat/sg] by speech
                                              jaraamara.nassa ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto
                                              hoti, `di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaaya.
                                              /of old-age and death /and /a Bhikkhu /from disenchantment /from
                                              dispassion /from cessation /one who is free from clinging /is /one who
                                              has visibly, truly touched nibbaana /a Bhikkhu /proper /by speech /
                                              And a Bhikkhu who, through disenchantment, dispassion, and cessation of
                                              old-age and death, becomes free from clinging, he is fit to be spoken of
                                              as “a Bhikkhu who has visibly, truly touched nibbaana.”



                                              *[this same pattern continues backwards through the steps of dependent
                                              origination down to ignorance]*


                                              ``jaatiyaa ce bhikkhu...pe

                                              and of birth, a Bhikkhu…




                                              ... bhavassa ce bhikkhu...
                                              and of becoming, a Bhikkhu…

                                              upaadaanassa ce bhikkhu...
                                              and of clinging, a Bhikkhu…

                                              ta.nhaaya ce bhikkhu...
                                              and of craving, a Bhikkhu…

                                              vedanaaya ce bhikkhu...
                                              and of feeling, a Bhikkhu…

                                              phassassa ce bhikkhu...
                                              and of contact, a Bhikkhu…

                                              sa.laayatanassa ce bhikkhu...
                                              and of the six sense-base, a Bhikkhu…

                                              naamaruupassa ce bhikkhu...
                                              and of body and mind, a Bhikkhu…

                                              vi~n~naa.nassa ce bhikkhu...
                                              and of consciousness, a Bhikkhu…

                                              sa"nkhaaraana.m ce bhikkhu...
                                              and of formations, a Bhikkhu…

                                              avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya dhamma.m deseti,
                                              `dhammakathiko bhikkhuu'ti ala.m vacanaaya.
                                              And a Bhikkhu who teaches righteousness for the disenchantment,
                                              dispassion, cessation of ignorance is fit to be spoken of as “a Bhikkhu
                                              who speaks righteousness.”

                                              avijjaaya ce bhikkhu nibbidaaya viraagaaya nirodhaaya pa.tipanno hoti,
                                              `dhammaanudhammappa.tipanno bhikkhuu'ti ala.m vacanaaya.
                                              And a Bhikkhu who practices for the disenchantment, dispassion,
                                              cessation of ignorance is fit to be spoken of as “a Bhikkhu who
                                              practices righteousness for attaining righteousness.”

                                              avijjaaya ce bhikkhu nibbidaa viraagaa nirodhaa anupaadaavimutto hoti,
                                              `di.t.thadhammanibbaanappatto bhikkhuu'ti ala.m vacanaayaa''ti.
                                              And a Bhikkhu who, through disenchantment, dispassion, and cessation of
                                              ignorance, becomes free from clinging, he is fit to be spoken of as “a
                                              Bhikkhu who has visibly, truly touched nibbaana.”



                                              *The Discourse On One Who Speaks Righteously*

                                              In Savatthi:

                                              At that time, a certain Bhikkhu approached the place of the Blessed One;
                                              having approached, having paid homage to the Blessed One, he sat on one
                                              side. Sitting thus on one side, that Bhikkhu said this to the Blessed One:

                                              "One who speaks righteously, one who speaks righteously," it is said,
                                              venerable sir. In what respect is one a speaker of what is righteous?"

                                              If a Bhikkhu teaches righteousness for the disenchantment, dispassion,
                                              cessation of old-age and death, he is fit to be spoken of as “a Bhikkhu
                                              who speaks righteousness.”

                                              If a Bhikkhu practices for the disenchantment, dispassion, cessation of
                                              old-age and death, he is fit to be spoken of as “a Bhikkhu who practices
                                              righteousness for attaining righteousness.”

                                              If a Bhikkhu, through disenchantment, dispassion, and cessation of
                                              old-age and death, becomes freed by no longer clinging, he is fit to be
                                              spoken of as “a Bhikkhu who has visibly, truly reached nibbaana.”

                                              and of birth, if a Bhikkhu…

                                              and of becoming, if a Bhikkhu…

                                              and of clinging, if a Bhikkhu…

                                              and of craving, if a Bhikkhu…

                                              and of feeling, if a Bhikkhu…

                                              and of contact, if a Bhikkhu…

                                              and of the six sense-base, if a Bhikkhu…

                                              and of body and mind, if a Bhikkhu…

                                              and of consciousness, if a Bhikkhu…

                                              and of formations, if a Bhikkhu…

                                              If a Bhikkhu teaches righteousness for the disenchantment, dispassion,
                                              cessation of ignorance, he is fit to be spoken of as “a Bhikkhu who
                                              speaks righteousness.”

                                              If a Bhikkhu practices for the disenchantment, dispassion, cessation of
                                              ignorance, he is fit to be spoken of as “a Bhikkhu who practices
                                              righteousness for attaining righteousness.”

                                              If a Bhikkhu, through disenchantment, dispassion, and cessation of
                                              ignorance, becomes freed by no longer clinging, he is fit to be spoken
                                              of as “a Bhikkhu who has visibly, truly reached nibbaana.”
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