Yad-uta asmin sati idaṁ bhavati, asyotpādādidam-utpadyate,
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
This being so that is, beginning with the arising of this that arises,

yad-uta: avidyāpratyayāḥ saṁskārāḥ,
yad-idaṁ: avijjāpaccayā saṅkhārā,
thus: with ignorance as condition there are (volitional) processes,

saṁskārapratyayaṁ vijñānam,
saṅkhārapaccayā viññāṇaṁ,
with (volitional) processes as condition: consciousness,

vijñānapratyayaṁ nāmarūpam,
viññāṇapaccayā nāmarūpaṁ,
with consciousness as condition: mind and body,

nāmarūpapratyayaṁ ṣaḍāyatanam,
nāmarūpapaccayā saḷāyatanaṁ,
with mind as condition and body: the six sense-spheres,

ṣaḍāyatanapratyayaḥ sparśaḥ,
saḷāyatanapaccayā phasso,
with the six sense spheres as condition: contact,

sparśapratyayā vedanā,
phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpratyayā tṛṣṇā,
vedanāpaccayā taṇhā,
with feeling as condition: craving,

tṛṣṇāpratyayam-upādānam,
taṇhāpaccayā upādānaṁ,
with craving as condition: attachment,

upādānapratyayo bhavaḥ,
upādānapaccayā bhavo,
with attachment as condition: continuation,

bhavapratyayā jātiḥ,
bhavapaccayā jāti,
with continuation as condition: birth,

jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṁbhavanti,
jātipaccayā jarāmaraṇaṁ, sokaparidevadukkhadomanassupāyāsā sambhavanti,
with birth as condition: old age, death, grief, lamentation, pain, sorrow, and despair (all) arise,

evam-asya kevalasya mahato duḥkhaskandhasya samudayo bhavati.
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole great mass of suffering.

Yat pūrvānte ’jñānam, aparānte ’jñānam, pūrvāntāparānte ’jñānam,
Yaṁ pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbāparante aññāṇaṁ,
Not knowing the past, not knowing the future, not knowing the past and the future,

adhyātmam-ajñānam, bahirdhājñānam, adhyātmabahirdhājñānam,
ajjhattaññāṇaṁ, bahiddhaññāṇaṁ, ajjhattabahiddhaññāṇaṁ,
not knowing the internal, not knowing the external, not knowing the internal and the external,

karmaṇyajñānam, vipāke ’jñānam, karmavipāke ’jñānam,
kammaṇi-aññāṇaṁ, vipākaññāṇaṁ, kammavipākaññāṇaṁ,
not knowing what are (volitional) actions, not knowing results, not knowing (volitional) actions and their results,

Buddhe ’jñānam, Dharme ’jñānam, Saṁghe ’jñānam,
Buddhaññāṇaṁ, Dhammaññāṇaṁ, Saṅghaññāṇaṁ,
not knowing the Buddha, not knowing the Teaching, not knowing the Community,

duḥkhe ’jñānam, samudaye ’jñānam, nirodhe ’jñānam, mārge ’jñānam,
dukkhaññāṇaṁ, samudayaññāṇaṁ, nirodhaññāṇaṁ, maggaññāṇaṁ,
not knowing suffering, not knowing origination, not knowing cessation, not knowing the path,

hetāvajñānam, hetusamutpanneṣu dharmeṣvajñānam,
hetaññāṇaṁ, hetusamuppannesu dhammesu aññāṇaṁ,
not knowing causes, not knowing the origination of causes in things,

kuśalākuśaleṣu sāvadyānavadyeṣu sevitavyāsevitavyeṣu,
kusalākusalesu sāvajjānavajjesu sevitabbāsevitabbesu,
(not knowing what is) wholesome and unwholesome, blameworthy and blameless, what should be practiced and what should not be practiced,

hīnapraṇītakṛṣṇaśuklasapratibhāgapratītyasamutpanneṣu dharmeṣvajñānam,
hīnapaṇītakaṇhasukkasapaṭibhāgapaṭiccasamuppannesu dharmesu aññāṇaṁ,
not knowing the despicable and the excellent, the black and the white, those things that are a part of conditional origination,

ṣaṭsu vā punaḥ sparśāyataneṣu yathābhūtasaṁprativedhaḥ iti,
chasu vā puna phassāyatanesu yathābhūtasaṁpaṭivedhaṁ iti,
again (not knowing) the comprehending of the six spheres of contact as they really are,

yad-atra tatra yathābhūtasyājñānam,
yad-atra tatra yathābhūtassaññāṇaṁ,
not knowing here and now (things) as they really are,

adarśanam, anabhisamayaḥ, tamaḥ, saṁmohaḥ, avidyāndhakāram.
adassanaṁ, anabhisamayaṁ, tamaṁ, sammohaṁ, avijjandhakāraṁ.
not seeing, not penetrating, darkness, complete delusion, blind ignorance.

Iyam-ucyate ’vidyā.
Idaṁ vuccati avijjā.
This is called ignorance.

Saṁskārāḥ This sentence reads: Avidyāpratyayāḥ saṁskārāḥ katame in the original, but this seems to be a scribal error. Another possibility is that it should read: Avidyāpratyayāḥ saṁskārāḥ iti saṁskārāḥ katame. katame?
Saṅkhārā katamā?
What are (volitional) processes?

Catvāra arūpiṇaḥ skandhāḥ.
Cattāro arūpakkhandhā.
The four formless constituent groups.

Katame catvāraḥ?
Katame cattāro?
Which four?

Vedanāskandhaḥ saṁjñāskandhaḥ saṁskāraskandhaḥ vijñānaskandhaḥ.
Vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
The feelings constituent group, the perceptions constituent group, the (volitional) processes constituent group, the consciousness constituent group.

Rūpaṁ katamat?
Rūpaṁ katamaṁ?
What is bodily form?

Yat kiṁcid-rūpam, sarvaṁ tat catvāri mahābhūtāni.
Yaṁ kiṁci rūpam, sabbaṁ taṁ cattāri mahābhūtāni.
Whatever bodily form there is, all of that is (made of) the four great elements.

Catvāri ca mahābhūtānyupādāya itīdaṁ ca rūpam. Text reads: nāma, but this is clearly a mistake.
Cattāri ca mahābhūtā upādāyaṁ iti-idaṁ ca rūpaṁ.
Attachment to the four great elements, this is bodily form.

Tad-aikadhyam-abhisaṁkṣipya nāmarūpam-ityucyate.
Tad ekadhā abhisaṅkhippaṁ nāmarūpan-ti vuccati.
This simply and in short is what is called mind and bodily form.

Yā teṣāṁ teṣāṁ sattvānāṁ tasmiṁs-tasmin sattvanikāye
Yā tesaṁ tesaṁ sattānāṁ tasmiṁ tasmiṁ sattanikāye
For the various beings in the various classes of beings

jātiḥ saṁjātir-avakrāntir-abhinirvṛttiḥ prādurbhāvaḥ,
jāti saṁjāti okkanti abhinibbatti pātubhāvo,
there is birth, being born, appearing, turning up, manifestation,

skandhapratilambho dhātupratilambhaḥ,
khandhapatiḷābho dhātupatiḷābho,
the acquisition of the constituent parts (of mind and body), the acquisition of the elements,

āyatanapratilambhaḥ skandhānām-abhinirvṛttiḥ jīvitendriyasya prādurbhāvaḥ.
āyatanapatiḷābho, khandhānāṁ abhinibbatti, jīvindriyassa pātubhāvo.
the acquisition of the sense-spheres, the turning up of the constituents (of mind and body), the manifestation of the life faculty.

Yat-tat khālatyaṁ pālityaṁ valīpracuratā jīrṇatā bhugnatā,
Yan-taṁ khallāṭiyaṁ pāliccaṁ valittacatā jīraṇatā bhoggatā,
Whatever baldness, greying hair, wrinkled skin, agedness, bentness,

kubja-gopānasī-vaṅkatā tilakāla-kācita-gātratā,
kujja-gopānasī-vaṅkatā tilakakāla-kācita-gattatā,
crooked-, warped-, twisted-, aging-, hanging-bodiliness,

khulakhulapraśvāsakāyatā purataḥ prāgbhārakāyatā,
khuḍakhuḍapassāsakāyatā purato pabbhārakāyatā,
rheumatic pains in the body, forward bending of the body,

daṇḍaviṣkambhaṇatā dhandhatvaṁ mandatvaḥ,
daṇḍavikkhambhaṇatā thaddatā mandatā,
propping up on crutches, indisposition, slowness,

hāniḥ parihāṇiḥ indriyāṇāṁ paripākaḥ,
hāni parihāni indriyāṇāṁ paripāko,
dwindling away, complete dwindling away, decay of the sense faculties,

paribhedaḥ saṁskārāṇāṁ purāṇībhāvaḥ jarjarībhāvaḥ.
paribhedo sasaṅkhārāṇaṁ, purāṇabhāvo jajjarabhāvo.
breaking up of the processes, elderliness, decrepitude.

Iyam-ucyate jarā.
Ayaṁ vuccati jarā.
This is called old-age.

Yā teṣāṁ teṣāṁ sattvānāṁ tasmāt-tasmāt sattvanikāyāt,
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāye,
For the various beings in the various classes of beings,

cyutiḥ cyavanato bhedaḥ antarahāṇiḥ āyuṣo hāṇiḥ,
cuti cavanatā bhedo antaradhānaṁ āyuso hāniṁ,
there is a fall, a falling away, an internal dwindling away, a dwindling away of the lifespan,

uṣmaṇo hāṇiḥ jīvitendriyasya nirodhaḥ,
uṇhaṁ hāniṁ jīvitindriyassa nirodho,
a dwindling away of the vital heat, a cessation of the life-faculty,

skandhānāṁ nikṣepaḥ maraṇaṁ kālakriyā.
khandhānaṁ nikkhepo maraṇaṁ kālakiriyā.
a throwing off of the constituent parts, a death, a making of time.

Idam-ucyate maraṇam-iti.
Idaṁ vuccati maraṇan-ti.
This is called death.