Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Ñātika in the brick house.
Atha kho bhagavā rahogato paṭisallāno imaṁ dhammapariyāyaṁ abhāsi:
Then while the Buddha was in private retreat he spoke this exposition of the teaching:
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā,
Contact is a requirement for feeling.
vedanāpaccayā taṇhā;
Feeling is a requirement for craving.
taṇhāpaccayā upādānaṁ …pe…
Craving is a requirement for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Sotañca paṭicca sadde ca …pe…
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a requirement for feeling.
vedanāpaccayā taṇhā;
Feeling is a requirement for craving.
taṇhāpaccayā upādānaṁ …pe…
Craving is a requirement for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a requirement for feeling.
vedanāpaccayā taṇhā.
Feeling is a requirement for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with no residue left behind, grasping ceases.
upādānanirodhā bhavanirodho …pe…
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Sotañca paṭicca sadde ca …pe…
Ear consciousness arises dependent on the ear and sounds. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a requirement for feeling.
vedanāpaccayā taṇhā.
Feeling is a requirement for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with no residue left behind, grasping ceases.
upādānanirodhā bhavanirodho …pe…
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.
Now at that time a certain monk was standing listening in on the Buddha.
Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ.
The Buddha saw him
Disvāna taṁ bhikkhuṁ etadavoca:
and said,
“assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti?
“Monk, did you hear that exposition of the teaching?”
“Evaṁ, bhante”ti.
“Yes, sir.”
“Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;
“Learn that exposition of the teaching,
pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;
memorize it,
dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ.
and remember it.
Atthasaṁhito ayaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
That exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”
Pañcamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying at Ñātika in the brick house.
Then while the Buddha was in private retreat he spoke this exposition of the teaching:
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Contact is a requirement for feeling.
Feeling is a requirement for craving.
Craving is a requirement for grasping. …
That is how this entire mass of suffering originates.
Ear consciousness arises dependent on the ear and sounds. …
Nose consciousness arises dependent on the nose and smells. …
Tongue consciousness arises dependent on the tongue and tastes. …
Body consciousness arises dependent on the body and touches. …
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
Contact is a requirement for feeling.
Feeling is a requirement for craving.
Craving is a requirement for grasping. …
That is how this entire mass of suffering originates.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Contact is a requirement for feeling.
Feeling is a requirement for craving.
When that craving fades away and ceases with no residue left behind, grasping ceases.
When grasping ceases, continued existence ceases. …
That is how this entire mass of suffering ceases.
Ear consciousness arises dependent on the ear and sounds. …
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
Contact is a requirement for feeling.
Feeling is a requirement for craving.
When that craving fades away and ceases with no residue left behind, grasping ceases.
When grasping ceases, continued existence ceases. …
That is how this entire mass of suffering ceases.”
Now at that time a certain monk was standing listening in on the Buddha.
The Buddha saw him
and said,
“Monk, did you hear that exposition of the teaching?”
“Yes, sir.”
“Learn that exposition of the teaching,
memorize it,
and remember it.
That exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe.
Atha kho bhagavā rahogato paṭisallāno imaṁ dhammapariyāyaṁ abhāsi:
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Phassapaccayā vedanā,
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Sotañca paṭicca sadde ca …pe…
ghānañca paṭicca gandhe ca …
jivhañca paṭicca rase ca …
kāyañca paṭicca phoṭṭhabbe ca …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā;
taṇhāpaccayā upādānaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
upādānanirodhā bhavanirodho …pe…
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Sotañca paṭicca sadde ca …pe…
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
upādānanirodhā bhavanirodho …pe…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.
Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ.
Disvāna taṁ bhikkhuṁ etadavoca:
“assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti?
“Evaṁ, bhante”ti.
“Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;
pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ;
dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ.
Atthasaṁhito ayaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
Pañcamaṁ.