Reference Translation by Bhikkhu Sujato (CC0).
Sāvatthiyaṁ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.
When consciousness is not established and doesn’t grow, there’s no inclination.
Natiyā asati āgatigati na hoti.
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.
When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Dasamaṁ.
Kaḷārakhattiyavaggo catuttho.
Tassuddānaṁ
Bhūtamidaṁ kaḷārañca,
duve ca ñāṇavatthūni;
Avijjāpaccayā ca dve,
natumhā cetanā tayoti.
Reference Translation by Bhikkhu Sujato (CC0).
At Sāvatthī.
“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
When this support exists, consciousness becomes established.
When consciousness is established and grows, there is an inclination.
When there is an inclination, there is coming and going.
When there is coming and going, there is passing away and reappearing.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
That is how this entire mass of suffering originates.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
When this support exists, consciousness becomes established.
When consciousness is established and grows, there is an inclination.
When there is an inclination, there is coming and going.
When there is coming and going, there is passing away and reappearing.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
That is how this entire mass of suffering originates.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
With no support, consciousness is not established.
When consciousness is not established and doesn’t grow, there’s no inclination.
When there’s no inclination, there’s no coming and going.
When there’s no coming and going, there’s no passing away and reappearing.
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
That is how this entire mass of suffering ceases.”
Sāvatthiyaṁ viharati.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.
Natiyā sati āgatigati hoti.
Āgatigatiyā sati cutūpapāto hoti.
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti.
Natiyā sati āgatigati hoti.
Āgatigatiyā sati cutūpapāto hoti.
Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.
Natiyā asati āgatigati na hoti.
Āgatigatiyā asati cutūpapāto na hoti.
Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
Dasamaṁ.
Kaḷārakhattiyavaggo catuttho.
Tassuddānaṁ
Bhūtamidaṁ kaḷārañca,
duve ca ñāṇavatthūni;
Avijjāpaccayā ca dve,
natumhā cetanā tayoti.