Reference Translation by Bhikkhu Sujato (CC0).
Sāvatthiyaṁ viharati.
At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:
“Mendicants, a learned noble disciple doesn’t think:
‘kiṁ nu kho—
kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.
‘When this exists, this comes to be; due to the arising of this, this arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists choices come to be.
saṅkhāresu sati viññāṇaṁ hoti;
When choices exist consciousness comes to be.
viññāṇe sati nāmarūpaṁ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṁ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṁ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṁ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṁ pajānāti:
They understand:
‘evamayaṁ loko samudayatī’ti.
‘That is how this world originates.’
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:
A learned noble disciple doesn’t think:
‘kiṁ nu kho—
kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.
‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.
Avijjāya asati saṅkhārā na honti;
When ignorance doesn’t exist choices don’t come to be.
saṅkhāresu asati viññāṇaṁ na hoti;
When choices don’t exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṁ na hoti;
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṁ na hoti …pe…
When name and form don’t exist the six sense fields don’t come to be. …
bhavo na hoti …
continued existence doesn’t come to be …
jāti na hoti …
rebirth doesn’t come to be …
jātiyā asati jarāmaraṇaṁ na hotī’ti.
When rebirth doesn’t exist old age and death don’t come to be.’
So evaṁ pajānāti:
They understand:
‘evamayaṁ loko nirujjhatī’ti.
‘That is how this world ceases.’
Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…
A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”
amatadvāraṁ āhacca tiṭṭhati itipī”ti.
Navamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
At Sāvatthī.
“Mendicants, a learned noble disciple doesn’t think:
‘When what exists, what is? Due to the arising of what, what arises?
When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘When this exists, this comes to be; due to the arising of this, this arises.
When ignorance exists choices come to be.
When choices exist consciousness comes to be.
When consciousness exists name and form come to be.
When name and form exist the six sense fields come to be.
When the six sense fields exist contact comes to be.
When contact exists feeling comes to be.
When feeling exists craving comes to be.
When craving exists grasping comes to be.
When grasping exists continued existence comes to be.
When continued existence exists rebirth comes to be.
When rebirth exists old age and death come to be.’
They understand:
‘That is how this world originates.’
A learned noble disciple doesn’t think:
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.
When ignorance doesn’t exist choices don’t come to be.
When choices don’t exist consciousness doesn’t come to be.
When consciousness doesn’t exist name and form don’t come to be.
When name and form don’t exist the six sense fields don’t come to be. …
continued existence doesn’t come to be …
rebirth doesn’t come to be …
When rebirth doesn’t exist old age and death don’t come to be.’
They understand:
‘That is how this world ceases.’
A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”
Sāvatthiyaṁ viharati.
“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:
‘kiṁ nu kho—
kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.
Avijjāya sati saṅkhārā honti;
saṅkhāresu sati viññāṇaṁ hoti;
viññāṇe sati nāmarūpaṁ hoti;
nāmarūpe sati saḷāyatanaṁ hoti;
saḷāyatane sati phasso hoti;
phasse sati vedanā hoti;
vedanāya sati taṇhā hoti;
taṇhāya sati upādānaṁ hoti;
upādāne sati bhavo hoti;
bhave sati jāti hoti;
jātiyā sati jarāmaraṇaṁ hotī’ti.
So evaṁ pajānāti:
‘evamayaṁ loko samudayatī’ti.
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:
‘kiṁ nu kho—
kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.
Avijjāya asati saṅkhārā na honti;
saṅkhāresu asati viññāṇaṁ na hoti;
viññāṇe asati nāmarūpaṁ na hoti;
nāmarūpe asati saḷāyatanaṁ na hoti …pe…
bhavo na hoti …
jāti na hoti …
jātiyā asati jarāmaraṇaṁ na hotī’ti.
So evaṁ pajānāti:
‘evamayaṁ loko nirujjhatī’ti.
Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…
amatadvāraṁ āhacca tiṭṭhati itipī”ti.
Navamaṁ.