Reference Translation by Bhikkhu Sujato (CC0).
Sāvatthiyaṁ viharati.
At Sāvatthī.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“Kiṁ nu kho, bho gotama, sabbamatthī”ti?
“Worthy Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.
“‘All exists’: this is one extreme, brahmin.”
“Kiṁ pana, bho gotama, sabbaṁ natthī”ti?
“Then does all not exist?”
“‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.
“‘All does not exist’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a requirement for choices.
saṅkhārapaccayā viññāṇaṁ …pe…
Choices are a requirement for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with no residue left behind, choices cease.
saṅkhāranirodhā viññāṇanirodho …pe…
When choices cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When he said this, the brahmin Jānussoṇi said to the Buddha,
“abhikkantaṁ, bho gotama …pe…
“Excellent, worthy Gotama! Excellent! …
pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Sattamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
At Sāvatthī.
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“Worthy Gotama, does all exist?”
“‘All exists’: this is one extreme, brahmin.”
“Then does all not exist?”
“‘All does not exist’: this is the second extreme.
Avoiding these two extremes, the Realized One teaches by the middle way:
‘Ignorance is a requirement for choices.
Choices are a requirement for consciousness. …
That is how this entire mass of suffering originates.
When ignorance fades away and ceases with no residue left behind, choices cease.
When choices cease, consciousness ceases. …
That is how this entire mass of suffering ceases.’”
When he said this, the brahmin Jānussoṇi said to the Buddha,
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Sāvatthiyaṁ viharati.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
“Kiṁ nu kho, bho gotama, sabbamatthī”ti?
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.
“Kiṁ pana, bho gotama, sabbaṁ natthī”ti?
“‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
‘avijjāpaccayā saṅkhārā;
saṅkhārapaccayā viññāṇaṁ …pe…
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
saṅkhāranirodhā viññāṇanirodho …pe…
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
“abhikkantaṁ, bho gotama …pe…
pāṇupetaṁ saraṇaṁ gatan”ti.
Sattamaṁ.