11: Abyākataniddeso
The Explanation of what is Without Consequences

[306]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti,
a resultant eye-consciousness has arisen,

upekkhāsahagataṁ rūpārammaṇaṁ,
connected with equanimity, (having) a form object,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation, Comm: Visesato panettha cakkhuviññāṇādisu taṇhāṭhānaṁ upādānaṭṭhānaṁ ca parihīnaṁ. Kasmā? Taṇhāṭhānārahassa balavadhammassa abhāvā, adhimokkharahitattā ca; but here, in particular, with eye-consciousness and so on, the place of craving and attachment are omitted. Why? Because of the absence of a strong state to put in the place of craving, and (because of) being without resolve. 01

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[307]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjācakkhuviññāṇadhātu:
consciousness, the consciousness constituent, the eye-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjācakkhuviññāṇadhātu:
consciousness, the consciousness constituent, the eye-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā bhavo?’
Herein, what is ‘with feeling as condition: continuation?’

Ṭhapetvā vedanaṁ, saññākkhandho,
Except for feeling, Continuation (bhava) is normally defined in terms of the four constituents (khandha), but here feeling is excluded as it cannot be a condition for itself. The statement is a bit awkward, as it could simply have been dropped from the list, rather than excluded from a list of items it is not included in in the first place, but it is following a pattern established earlier in regard to attachment (upadāna) and resolve (adhimokkha).02 (it is) the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘vedanāpaccayā bhavo.’
this is said to be ‘with feeling as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[308]

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ saṅkhārahetukaṁ,
At that time with a (volitional) process as condition there is consciousness rooted in a (volitional) process,

viññāṇapaccayā nāmaṁ viññāṇahetukaṁ,
with consciousness as condition: mind rooted in consciousness,

nāmapaccayā chaṭṭhāyatanaṁ nāmahetukaṁ,
with mind as condition: the sixth sense sphere rooted in mind,

chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanahetuko,
with the sixth sense sphere as condition: contact rooted in the sixth sense sphere,

phassapaccayā vedanā phassahetukā,
with contact as condition: feeling rooted in contact,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[309]

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ saṅkhārasampayuttaṁ,
At that time with a (volitional) process as condition there is consciousness associated with a (volitional) process,

viññāṇapaccayā nāmaṁ viññāṇasampayuttaṁ,
with consciousness as condition: mind associated with consciousness,

nāmapaccayā chaṭṭhāyatanaṁ nāmasampayuttaṁ,
with mind as condition: the sixth sense sphere associated with mind,

chaṭṭhāyatanapaccayā phasso chaṭṭhāyatanasampayutto,
with the sixth sense sphere as condition: contact associated with the sixth sense sphere,

phassapaccayā vedanā phassasampayuttā,
with contact as condition: feeling rooted in contact,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[310]

Tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā pi saṅkhāro,
At that time with a (volitional) process as condition there is consciousness, also with consciousness as condition there is a (volitional) process,

viññāṇapaccayā nāmaṁ, nāmapaccayā pi viññāṇaṁ,
with consciousness as condition: mind, also with mind as condition: consciousness,

nāmapaccayā chaṭṭhāyatanaṁ, chaṭṭhāyatanapaccayā pi nāmaṁ,
with mind as condition: the sixth sense sphere, also with the sixth sense sphere as condition: mind,

chaṭṭhāyatanapaccayā phasso, phassapaccayā pi chaṭṭhāyatanaṁ,
with the sixth sense sphere as condition: contact, also with contact as condition: the sixth sense sphere,

phassapaccayā vedanā, vedanāpaccayā pi phasso,
with contact as condition: feeling, also with feeling as condition: contact,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[311]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākaṁ sotaviññāṇaṁ uppannaṁ hoti,
a resultant ear-consciousness has arisen,

upekkhāsahagataṁ saddārammaṇaṁ,
connected with equanimity, (having) a sound object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākaṁ ghānaviññāṇaṁ uppannaṁ hoti,
a resultant nose-consciousness has arisen,

upekkhāsahagataṁ gandhārammaṇaṁ,
connected with equanimity, (having) a smell object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākaṁ jivhāviññāṇaṁ uppannaṁ hoti,
a resultant tongue-consciousness has arisen,

upekkhāsahagataṁ rasārammaṇaṁ,
connected with equanimity, (having) a taste object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākaṁ kāyaviññāṇaṁ uppannaṁ hoti,
a resultant body-consciousness has arisen,

sukhasahagataṁ phoṭṭhabbārammaṇaṁ,
connected with happiness, (having) a tangible object,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[312]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

...pe...
...pe...

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu:
consciousness, the consciousness constituent, the body-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu:
consciousness, the consciousness constituent, the body -consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ,
That which is bodily pleasure, bodily agreeableness,

kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ,
pleasure arising from contact with the body, agreeable feeling,

kāyasamphassajā sātā sukhā vedanā.
pleasure and pleasureable feeling that is born in the body:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā bhavo?’
Herein, what is ‘with feeling as condition: continuation?’

Ṭhapetvā vedanaṁ, saññākkhandho,
Except for feeling, (it is) the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘vedanāpaccayā bhavo.’
this is said to be ‘with feeling as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[313]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manodhātu uppannā hoti,
a resultant mind element has arisen,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā,
or a tangible object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[314]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanodhātu:
consciousness, the consciousness constituent, the mind element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanodhātu:
consciousness, the consciousness constituent, the mind element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā adhimokkho?’
Herein, what is ‘with feeling as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘vedanāpaccayā adhimokkho.’
this is said to be ‘with feeling as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[315]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

somanassasahagatā,
connected with happiness,

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[316]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ,
That which is mental agreeableness, mental pleasure,

cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ,
pleasant and agreeable experience born of contact with the mind,

cetosamphassajā sātā sukhā vedanā:
pleasant and agreeable feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā adhimokkho?’
Herein, what is ‘with feeling as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘vedanāpaccayā adhimokkho.’
this is said to be ‘with feeling as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[317]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[318]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā adhimokkho?’
Herein, what is ‘with feeling as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘vedanāpaccayā adhimokkho.’
this is said to be ‘with feeling as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[319]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

somanassasahagatā ñāṇasampayuttā,
connected with happiness, associated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

somanassasahagatā ñāṇasampayuttā, sasaṅkhārena,
connected with happiness, associated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

somanassasahagatā ñāṇavippayuttā,
connected with happiness, disassociated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

somanassasahagatā ñāṇavippayuttā, sasaṅkhārena,
connected with happiness, disassociated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā, ñāṇasampayuttā,
connected with equanimity, associated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā, ñāṇasampayuttā, sasaṅkhārena,
connected with equanimity, associated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā, ñāṇavippayuttā,
connected with equanimity, disassociated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

kāmāvacarassa kusalassa kammassa katattā upacitattā,
through having done and accumulated wholesome deeds in the sensual realm,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā, ñāṇavippayuttā, sasaṅkhārena,
connected with equanimity, disassociated with knowledge, with intention,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[320]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā pasādo?’
Herein, what is ‘with feeling as condition: faith?’

Yā saddhā saddahanā okappanā abhippasādo:
That which is confidence, being confident, assurance, great faith:

ayaṁ vuccati ‘vedanāpaccayā pasādo.’
this is said to be ‘with feeling as condition: faith.’

 

Tattha katamo ‘pasādapaccayā adhimokkho?’
Herein, what is ‘with faith as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘pasādapaccayā adhimokkho.’
this is said to be ‘with faith as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[321]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti,
At whatever time he develops the Path leading to rebirth in the form worlds,

vivicceva kāmehi, ...pe...vivicca akusalehi dhammehi
quite secluded from sense desires, ...pe...secluded from unwholesome things,

>savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ,
and dwells having attained the first absorption on the earth-object,

tasmiṁ samaye phasso hoti,
at that time there is contact,

...pe...
...pe...

vedanā hoti, saññā hoti,
there is feeling, there is perception,

cetanā hoti, cittaṁ hoti,
there is intention, there is thought,

vitakko hoti, vicāro hoti,
there is thinking, there is reflection,

pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
there is rapture, there is happiness, there is one-pointedness of mind,

saddhindriyaṁ hoti, vīriyindriyaṁ hoti,
there is the faculty of faith, there is the faculty of energy,

satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti,
there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom,

manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti,
there is the faculty of mind, there is the faculty of happiness, there is the faculty of life,

sammādiṭṭhi hoti, sammāsaṅkappo hoti,
there is right view, there is right thought,

sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti,
there is right endeavour, there is right mindfulness, there is right concentration,

saddhābalaṁ hoti, vīriyabalaṁ hoti,
there is the strength of faith, there is the strength of energy,

satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti,
there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom,

hiribalaṁ hoti, ottappabalaṁ hoti,
there is the strength of conscience, there is the strength of shame,

alobho hoti, adoso hoti, amoho hoti,
there is a lack of greed, there is a lack of hatred, there is a lack of delusion,

anabhijjhā hoti, abyāpādo hoti,
there is a lack of avarice, there is a lack of malice,

sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
there is right view, there is conscience, there is shame,

kāyapassaddhi hoti, cittapassaddhi hoti,
there is bodily calm, there is mental calm,

kāyalahutā hoti, cittalahutā hoti,
there is bodily lightness, there is mental lightness,

kāyamudutā hoti, cittamudutā hoti,
there is bodily plasticity, there is mental plasticity,

kāyakammaññatā hoti, cittakammaññatā hoti,
there is bodily workableness, there is mental workableness,

kāyapāguññatā hoti, cittapāguññatā hoti,
there is bodily proficiency, there is mental proficiency,

kāyujukatā hoti, cittujukatā hoti,
there is bodily uprightness, there is mental uprightness,

sati hoti, sampajaññaṁ hoti,
there is mindfulness, there is full knowledge,

samatho hoti, vipassanā hoti,
there is calm, there is full insight,

paggāho hoti, avikkhepo hoti:
there is exertion, there is balance:

ime dhammā kusalā.
those thoughts are wholesome.

Tasseva, rūpāvacarassa kusalassa kammassa katattā upacitattā,
For him, through having done and accumulated wholesome deeds in the form realm,

vipākaṁ vivicceva kāmehi, ...pe...vivicca akusalehi dhammehi
the result is that quite secluded from sense desires, ...pe...secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ,
he dwells having attained the first absorption on the earth-object,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[322]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti,
At whatever time he develops the Path leading to rebirth in the formless worlds,

sabbaso ākiñcaññāyatanaṁ samatikkamma,
having completely transcended the sphere of nothingness,

nevasaññānāsaññāyatanasaññāsahagataṁ,
associated with the perception of the sphere of neither-perception-nor-non-perception,

sukhassa ca pahānā, ...pe...dukkhassa ca pahānā,
having given up pleasure, ...pe...given up pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous disappearance of mental well-being and sorrow,

adukkham-asukhaṁ upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati,
he dwells having attained the fourth absorption,

tasmiṁ samaye phasso hoti,
at that time there is contact,

...pe...
...pe...

vedanā hoti, saññā hoti,
there is feeling, there is perception,

cetanā hoti, cittaṁ hoti,
there is intention, there is thought,

vitakko hoti, vicāro hoti,
there is thinking, there is reflection,

pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
there is rapture, there is happiness, there is one-pointedness of mind,

saddhindriyaṁ hoti, vīriyindriyaṁ hoti,
there is the faculty of faith, there is the faculty of energy,

satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti,
there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom,

manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti,
there is the faculty of mind, there is the faculty of happiness, there is the faculty of life,

sammādiṭṭhi hoti, sammāsaṅkappo hoti,
there is right view, there is right thought,

sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti,
there is right endeavour, there is right mindfulness, there is right concentration,

saddhābalaṁ hoti, vīriyabalaṁ hoti,
there is the strength of faith, there is the strength of energy,

satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti,
there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom,

hiribalaṁ hoti, ottappabalaṁ hoti,
there is the strength of conscience, there is the strength of shame,

alobho hoti, adoso hoti, amoho hoti,
there is a lack of greed, there is a lack of hatred, there is a lack of delusion,

anabhijjhā hoti, abyāpādo hoti,
there is a lack of avarice, there is a lack of malice,

sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
there is right view, there is conscience, there is shame,

kāyapassaddhi hoti, cittapassaddhi hoti,
there is bodily calm, there is mental calm,

kāyalahutā hoti, cittalahutā hoti,
there is bodily lightness, there is mental lightness,

kāyamudutā hoti, cittamudutā hoti,
there is bodily plasticity, there is mental plasticity,

kāyakammaññatā hoti, cittakammaññatā hoti,
there is bodily workableness, there is mental workableness,

kāyapāguññatā hoti, cittapāguññatā hoti,
there is bodily proficiency, there is mental proficiency,

kāyujukatā hoti, cittujukatā hoti,
there is bodily uprightness, there is mental uprightness,

sati hoti, sampajaññaṁ hoti,
there is mindfulness, there is full knowledge,

samatho hoti, vipassanā hoti,
there is calm, there is full insight,

paggāho hoti, avikkhepo hoti:
there is exertion, there is balance:

ime dhammā kusalā.
those thoughts are wholesome.

Tasseva, arūpāvacarassa kusalassa kammassa katattā upacitattā,
For him, through having done and accumulated wholesome deeds in the formless realm,

vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma,
the result is that having completely transcended the sphere of nothingness,

nevasaññānāsaññāyatanasaññāsahagataṁ,
associated with the perception of the sphere of neither-perception-nor-non-perception,

sukhassa ca pahānā, ...pe...dukkhassa ca pahānā,
having given up pleasure, ...pe...given up pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous disappearance of mental well-being and sorrow,

adukkham-asukhaṁ upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati,
he dwells having attained the fourth absorption,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[323]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti,
At whatever time he develops the supermundane absorption,

niyyānikaṁ apacayagāmiṁ,
which leads out, which goes to decrease (of rebirth),

diṭṭhigatānaṁ pahānāya, paṭhamāya bhūmiyā pattiyā,
to abandonment of (wrong) views, to the attainment of the first ground,

vivicceva kāmehi, ...pe...vivicca akusalehi dhammehi
quite secluded from sense desires, ...pe...secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati,
and dwells having attained the first absorption,

dukkhapaṭipadaṁ dandhābhiññaṁ,
with difficulty in practice and slow deepening of knowledge,

tasmiṁ samaye phasso hoti,
at that time there is contact,

...pe...
...pe...

vedanā hoti, saññā hoti,
there is feeling, there is perception,

cetanā hoti, cittaṁ hoti,
there is intention, there is thought,

vitakko hoti, vicāro hoti,
there is thinking, there is reflection,

pīti hoti, sukhaṁ hoti, cittassekaggatā hoti,
there is rapture, there is happiness, there is one-pointedness of mind,

saddhindriyaṁ hoti, vīriyindriyaṁ hoti,
there is the faculty of faith, there is the faculty of energy,

satindriyaṁ hoti, samādhindriyaṁ hoti, paññindriyaṁ hoti,
there is the faculty of mindfulness, there is the faculty of concentration, there is the faculty of wisdom,

manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti,
there is the faculty of mind, there is the faculty of happiness, there is the faculty of life,

sammādiṭṭhi hoti, sammāsaṅkappo hoti,
there is right view, there is right thought,

sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti,
there is right endeavour, there is right mindfulness, there is right concentration,

saddhābalaṁ hoti, vīriyabalaṁ hoti,
there is the strength of faith, there is the strength of energy,

satibalaṁ hoti, samādhibalaṁ hoti, paññābalaṁ hoti,
there is the strength of mindfulness, there is the strength of concentration, there is the strength of wisdom,

hiribalaṁ hoti, ottappabalaṁ hoti,
there is the strength of conscience, there is the strength of shame,

alobho hoti, adoso hoti, amoho hoti,
there is a lack of greed, there is a lack of hatred, there is a lack of delusion,

anabhijjhā hoti, abyāpādo hoti,
there is a lack of avarice, there is a lack of malice,

sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
there is right view, there is conscience, there is shame,

kāyapassaddhi hoti, cittapassaddhi hoti,
there is bodily calm, there is mental calm,

kāyalahutā hoti, cittalahutā hoti,
there is bodily lightness, there is mental lightness,

kāyamudutā hoti, cittamudutā hoti,
there is bodily plasticity, there is mental plasticity,

kāyakammaññatā hoti, cittakammaññatā hoti,
there is bodily workableness, there is mental workableness,

kāyapāguññatā hoti, cittapāguññatā hoti,
there is bodily proficiency, there is mental proficiency,

kāyujukatā hoti, cittujukatā hoti,
there is bodily uprightness, there is mental uprightness,

sati hoti, sampajaññaṁ hoti,
there is mindfulness, there is full knowledge,

samatho hoti, vipassanā hoti,
there is calm, there is full insight,

paggāho hoti, avikkhepo hoti:
there is exertion, there is balance:

ime dhammā kusalā.
those thoughts are wholesome.

Tasseva, lokuttarassa kusalassa jhānassa katattā bhāvitattā
For him, through having done and developed the supermundane absorption

vipākaṃ vivicceva kāmehi, ...pe...vivicca akusalehi dhammehi
the result is that quite secluded from sense desires, ...pe...secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati,
he dwells having attained the first absorption,

dukkhapaṭipadaṁ dandhābhiññaṁ,
with difficulty in practice and slow deepening of knowledge,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[324]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti,
a resultant eye-consciousness has arisen,

upekkhāsahagataṁ rūpārammaṇaṁ,
connected with equanimity, (having) a form object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākaṁ sotaviññāṇaṁ uppannaṁ hoti,
a resultant ear-consciousness has arisen,

upekkhāsahagataṁ saddārammaṇaṁ,
connected with equanimity, (having) a sound object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākaṁ ghānaviññāṇaṁ uppannaṁ hoti,
a resultant nose-consciousness has arisen,

upekkhāsahagataṁ gandhārammaṇaṁ,
connected with equanimity, (having) a smell object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākaṁ jivhāviññāṇaṁ uppannaṁ hoti,
a resultant tongue-consciousness has arisen,

upekkhāsahagataṁ rasārammaṇaṁ,
connected with equanimity, (having) a taste object,

...pe...
...pe...

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākaṁ kāyaviññāṇaṁ uppannaṁ hoti,
a resultant body-consciousness has arisen,

dukkhasahagataṁ phoṭṭhabbārammaṇaṁ,
connected with suffering, (having) a tangible object,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā bhavo,
with feeling as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[325]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu:
consciousness, the consciousness constituent, the body-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu:
consciousness, the consciousness constituent, the body-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ,
That which is bodily pain, bodily disagreeableness,

kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ,
pain arising from contact with the body, disagreeable feeling,

kāyasamphassajā asātā dukkhā vedanā.
pain and painful feeling that is born in the body.

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā bhavo?’
Herein, what is ‘with feeling as condition: continuation?’

Ṭhapetvā vedanaṁ, saññākkhandho,
Except for feeling, (it is) the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘vedanāpaccayā bhavo.’
this is said to be ‘with feeling as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[326]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākā manodhātu uppannā hoti,
a resultant mind element has arisen,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā,
or a tangible object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[327]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanodhātu:
consciousness, the consciousness constituent, the mind element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanodhātu:
consciousness, the consciousness constituent, the mind element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā adhimokkho?’
Herein, what is ‘with feeling as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘vedanāpaccayā adhimokkho.’
this is said to be ‘with feeling as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

...pe...
...pe...

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[328]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye,
At whatever time,

akusalassa kammassa katattā upacitattā,
through having done and accumulated unwholesome deeds,

vipākā manoviññāṇadhātu uppannā hoti,
a resultant mind-consciousness element has arisen,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā,
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[329]

Tattha katamo ‘saṅkhāro?’
Herein, what is ‘a (volitional) process?’

Yā cetanā sañcetanā sañcetayitattaṁ:
That which is volition, intention, intentionality:

ayaṁ vuccati ‘saṅkhāro.’
this is said to be ‘a (volitional) process.’

 

Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’
Herein, what is ‘with a (volitional) process as condition there is consciousness?’

Yaṁ cittaṁ mano mānasaṁ ...pe...hadayaṁ,
That which is thought, mind, mentality, ...pe...heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’
this is said to be ‘with a (volitional) process as condition there is consciousness.’

...pe...
...pe...

 

Tattha katamaṁ ‘viññāṇapaccayā nāmaṁ?’
Herein, what is ‘with consciousness as condition: mind?’

Vedanākkhandho, saññākkhandho, saṅkhārakkhandho:
(There is) the feeling constituent, the perception constituent, the (volitional) processes constituent:

idaṁ vuccati ‘viññāṇapaccayā nāmaṁ.’
this is said to be ‘with consciousness as condition: mind.’

 

Tattha katamaṁ ‘nāmapaccayā chaṭṭhāyatanaṁ?’
Herein, what is ‘with mind as condition: the sixth sense sphere?’

Yaṁ cittaṁ mano mānasaṁ hadayaṁ,
That which is thought, mind, mentality, heart,

paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,
consciousness, mind, the mind sense sphere, the mind faculty,

viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:
consciousness, the consciousness constituent, the mind-consciousness element arising from that:

idaṁ vuccati ‘nāmapaccayā chaṭṭhāyatanaṁ.’
this is said to be ‘with mind as condition: the sixth sense sphere.’

 

Tattha katamo ‘chaṭṭhāyatanapaccayā phasso?’
Herein, what is ‘with the sixth sense sphere as condition: contact?’

Yo phasso phusanā samphusanā samphusitattaṁ:
That which is contact, contacting, close contacting, the state of being in close contact:

ayaṁ vuccati ‘chaṭṭhāyatanapaccayā phasso.’
this is said to be ‘with the sixth sense sphere as condition: contact.’

 

Tattha katamā ‘phassapaccayā vedanā?’
Herein, what is ‘with contact as condition: feeling?’

Yaṁ cetasikaṁ neva sātaṁ nāsātaṁ,
That which is neither mental agreeableness nor disagreeableness,

cetosamphassajaṁ adukkham-asukhaṁ vedayitaṁ,
neither painful nor pleasant experience born of contact with the mind,

cetosamphassajā adukkham-asukhā vedanā:
neither painful nor pleasant feeling born of contact with the mind:

ayaṁ vuccati ‘phassapaccayā vedanā.’
this is said to be ‘with contact as condition: feeling.’

 

Tattha katamo ‘vedanāpaccayā adhimokkho?’
Herein, what is ‘with feeling as condition: resolve?’

Yo cittassa adhimokkho adhimuccanā tad-adhimuttatā:
That which is resolve of the mind, resolution, the state of being resolved on that (mind):

ayaṁ vuccati ‘vedanāpaccayā adhimokkho.’
this is said to be ‘with feeling as condition: resolve.’

 

Tattha katamo ‘adhimokkhapaccayā bhavo?’
Herein, what is ‘with resolve as condition: continuation?’

Ṭhapetvā adhimokkhaṁ, vedanākkhandho saññākkhandho,
Except for resolve, (it is) the feeling constituent, the perception constituent,

saṅkhārakkhandho viññāṇakkhandho:
the (volitional) processes constituent, the consciousness constituent:

ayaṁ vuccati ‘adhimokkhapaccayā bhavo.’
this is said to be ‘with resolve as condition: continuation.’

 

Tattha katamā ‘bhavapaccayā jāti’?
Herein, what is ‘with continuation as condition: birth?’

Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti,
That which for various things is birth, being born,

nibbatti abhinibbatti pātubhāvo:
return, turning up, manifestation:

ayaṁ vuccati ‘bhavapaccayā jāti.’
this is said to be ‘with continuation as condition: birth.’

 

Tattha katamaṁ ‘jātipaccayā jarāmaraṇaṁ?’
Herein, what is ‘with birth as condition: ageing, death?’

Atthi jarā, atthi maraṇaṁ.
There is ageing, there is death.

Tattha katamā ‘jarā?’
Herein, what is ‘ageing?’

Yā tesaṁ tesaṁ dhammānaṁ
For various things

jarā jīraṇatā āyuno saṁhāni:
(there is) ageing, agedness, the dwindling away of the life span:

ayaṁ vuccati ‘jarā.’
this is said to be ‘ageing.’

Tattha katamaṁ ‘maraṇaṁ?’
Herein, what is ‘death?’

Yo tesaṁ tesaṁ dhammānaṁ
For various things

khayo vayo bhedo paribhedo,
(there is) destruction, decay, a breaking up, a complete breaking up,

aniccatā antaradhānaṁ:
impermanence, a disappearance:

idaṁ vuccati ‘maraṇaṁ.’
this is called ‘death.’

Iti ayañ-ca jarā idañ-ca maraṇaṁ,
Thus, this is ageing and this is death,

idaṁ vuccati ‘jātipaccayā jarāmaraṇaṁ.’
this is said to be ‘with birth as condition: ageing, death.’

 

Evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti,
So there is an origination of this whole mass of suffering,

evam-etassa kevalassa dukkhakkhandhassa saṅgati hoti,
and so there is an association with this whole mass of suffering,

samāgamo hoti, samodhānaṁ hoti, pātubhāvo hoti.
a meeting with it, a connection with it, a manifestation of it.

Tena vuccati ‘evam-etassa kevalassa dukkhakkhandhassa samudayo hotī.’ ti
This is said to be ‘the origination of this whole mass of suffering.’

[330]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manodhātu uppannā hoti
At whatever time a mind element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā,
or a tangible object,

...pe...
...pe...

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

somanassasahagatā,
connected with happiness,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

...pe...
...pe...

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā,
connected with equanimity,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā adhimokkho,
with feeling as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[331]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

somanassasahagatā ñāṇasampayuttā,
connected with happiness, associated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

somanassasahagatā ñāṇasampayuttā sasaṅkhārena,
connected with happiness, associated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

somanassasahagatā ñāṇavippayuttā,
connected with happiness, disassociated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

somanassasahagatā ñāṇavippayuttā sasaṅkhārena,
connected with happiness, disassociated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā ñāṇasampayuttā,
connected with equanimity, associated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena,
connected with equanimity, associated with knowledge, with intention,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā ñāṇavippayuttā,
connected with equanimity, associated with knowledge,

...pe...
...pe...

rūpārammaṇā vā saddārammaṇā vā,
(having) a form object, or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

 

Katame abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye manoviññāṇadhātu uppannā hoti
At whatever time a mind-consciousness element has arisen

kiriyā neva kusalā nākusalā na ca kammavipākā,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena,
connected with equanimity, associated with knowledge, with intention,

rūpārammaṇā vā ...pe...saddārammaṇā vā,
(having) a form object, ...pe...or a sound object,

gandhārammaṇā vā rasārammaṇā vā,
or a smell object, or a taste object,

phoṭṭhabbārammaṇā vā dhammārammaṇā vā
or a tangible object, or a thought object,

yaṁ yaṁ vā panārabbha,
or referring to whatever (thought),

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[332]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti,
At whatever time he develops absorption in the form realm,

kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

diṭṭhadhammasukhavihāraṁ,
a happy abiding in the here and now,

vivicceva kāmehi, ...pe...vivicca akusalehi dhammehi
quite secluded from sense desires, ...pe...secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ,
and dwells having attained the first absorption on the earth-object,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

[333]

Katame dhammā abyākatā?
What are thoughts without consequences?

Yasmiṁ samaye arūpāvacaraṁ jhānaṁ bhāveti,
At whatever time he develops absorption in the formless realm,

kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ,
that is inoperative, being neither wholesome nor unwholesome, nor a result of (previous) deeds,

diṭṭhadhammasukhavihāraṁ,
a happy abiding in the here and now,

sabbaso ākiñcaññāyatanaṁ samatikkamma,
having completely transcended the sphere of nothingness,

nevasaññānāsaññāyatanasaññāsahagataṁ,
associated with the perception of the sphere of neither-perception-nor-non-perception,

sukhassa ca pahānā, ...pe...dukkhassa ca pahānā,
having given up pleasure, ...pe...given up pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous disappearance of mental well-being and sorrow,

adukkham-asukhaṁ upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati,
he dwells having attained the fourth absorption,

tasmiṁ samaye saṅkhārapaccayā viññāṇaṁ,
at that time with a (volitional) process as condition there is consciousness,

viññāṇapaccayā nāmaṁ,
with consciousness as condition: mind,

nāmapaccayā chaṭṭhāyatanaṁ,
with mind as condition: the sixth sense sphere,

chaṭṭhāyatanapaccayā phasso,
with the sixth sense sphere as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā pasādo,
with feeling as condition: faith,

pasādapaccayā adhimokkho,
with faith as condition: resolve,

adhimokkhapaccayā bhavo,
with resolve as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: ageing, death,

evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.

Abyākataniddeso
The Explanation of what is Without Consequences