evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhū āmantesi:

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery.{n} There he addressed the monks:

– bhikkhavo ti.

– Monks!

– bhadante ti te bhikkhū bhagavato paccassosuṃ. bhagavā etad·avoca:

– Yes, lord, the monks responded. The Blessed One said:

– samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. kiñ·ca yathābhūtaṃ pajānāti? rūpassa samudayañ·ca atthaṅgamañ·ca, vedanāya samudayañ·ca atthaṅgamañ·ca, saññāya samudayañ·ca atthaṅgamañ·ca, saṅkhārānaṃ samudayañ·ca atthaṅgamañ·ca, viññāṇassa samudayañ·ca atthaṅgamañ·ca.

– Develop concentration, monks. A concentrated monk discerns in line with what has come into being. And what does he discern in line with what has come into being? The origination & disappearance of Form. The origination & disappearance of Feeling. The origination & disappearance of Perception. The origination & disappearance of Fabrications. The origination & disappearance of Consciousness.

ko ca, bhikkhave, rūpassa samudayo? ko vedanāya samudayo? ko saññāya samudayo? ko saṅkhārānaṃ samudayo? ko viññāṇassa samudayo? idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

And what is the origination of Form? What is the origination of Feeling? What is the origination of Perception? What is the origination of Fabrications? What is the origination of Consciousness? There is the case where one enjoys, welcomes, & remains fastened.

kiñ·ca abhinandati abhivadati ajjhosāya tiṭṭhati? rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā rūpe nandī tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.

And what does one enjoy & welcome, to what does one remain fastened? One enjoys, welcomes, & remains fastened to Form. As one enjoys, welcomes, & remains fastened to Form, there arises delight. Any delight in Form is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. tassa vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā vedanāya nandī tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.

One enjoys, welcomes, & remains fastened to Feeling. As one enjoys, welcomes, & remains fastened to Feeling, there arises delight. Any delight in Feeling is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

saññaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. tassa saññaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā saññāya nandī tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.

One enjoys, welcomes, & remains fastened to Perception. As one enjoys, welcomes, & remains fastened to Perception, there arises delight. Any delight in Perception is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

saṅkhāre abhinandati abhivadati ajjhosāya tiṭṭhati. tassa saṅkhāre abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā saṅkhāresu nandī tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.

One enjoys, welcomes, & remains fastened to Fabrications. As one enjoys, welcomes, & remains fastened to Fabrications, there arises delight. Any delight in Fabrications is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. yā viññāṇe nandī tad·upādānaṃ. tass·upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva·dukkha·domanass·upāyāsā sambhavanti. evam·etassa kevalassa dukkha·kkhandhassa samudayo hoti.

One enjoys, welcomes, & remains fastened to Consciousness. As one enjoys, welcomes, & remains fastened to Consciousness, there arises delight. Any delight in Consciousness is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.

This, monks, is the origination of Form. This is the origination of Feeling. This is the origination of Perception. This is the origination of Fabrications. This is the origination of Consciousness.

ko ca, bhikkhave, rūpassa atthaṅgamo? ko vedanāya atthaṅgamo? ko saññāya atthaṅgamo? ko saṅkhārānaṃ atthaṅgamo? ko viññāṇassa atthaṅgamo? idha, bhikkhave, n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati.

And what is the disappearance of Form? What is the disappearance of Feeling? What is the disappearance of Perception? What is the disappearance of Fabrications? What is the disappearance of Consciousness? There is the case where one doesn't enjoy, welcome, or remain fastened.

kiñ·ca n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati? rūpaṃ n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa rūpaṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa nirodho hoti.

And what does one not enjoy or welcome, to what does one not remain fastened? One doesn't enjoy, welcome, or remain fastened to Form. As one doesn't enjoy, welcome, or remain fastened to Form, any delight in Form ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

vedanaṃ n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa vedanaṃ an·abhinandato an·abhivadato an·ajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa nirodho hoti.

One doesn't enjoy, welcome, or remain fastened to Feeling. As one doesn't enjoy, welcome, or remain fastened to Feeling, any delight in Feeling ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

saññaṃ n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa saññaṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā saññāya nandī sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa nirodho hoti.

One doesn't enjoy, welcome, or remain fastened to Perception. As one doesn't enjoy, welcome, or remain fastened to Perception, any delight in Perception ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

saṅkhāre n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa saṅkhāre an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa nirodho hoti.

One doesn't enjoy, welcome, or remain fastened to Fabrications. As one doesn't enjoy, welcome, or remain fastened to Fabrications, any delight in Fabrications ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

viññāṇaṃ n·ābhinandati n·ābhivadati n·ājjhosāya tiṭṭhati. tassa viññāṇaṃ an·abhinandato an·abhivadato an·ajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. tassa nandī·nirodhā upādāna·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti evam·etassa kevalassa dukkha·kkhandhassa nirodho hoti.

One doesn't enjoy, welcome, or remain fastened to Consciousness. As one doesn't enjoy, welcome, or remain fastened to Consciousness, any delight in Consciousness ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo ti.

This, monks, is the disappearance of Form. This is the disappearance of Feeling. This is the disappearance of Perception. This is the disappearance of Fabrications. This is the disappearance of Consciousness.