“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ.  “These two endeavors are challenging in the world. 
Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ. 
These are the two endeavors that are challenging in the world. 

So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  They simply practice for disillusionment, dispassion, and cessation regarding future lives. 

Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito.  almsfood, lodgings, or rebirth in this or that state. 
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. 
almsfood, lodgings, or rebirth in this or that state. 
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. 
almsfood, lodgings, or rebirth in this or that state. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)  The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti.  The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. 
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. 
The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. 

Duve bhavā sīlabbataṁ,  " 

itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.  or rebirth in this or that state. 

Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. 
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. 

Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.   
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
It’s like a banana tree, 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a bamboo, 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a reed, all of which bear fruit to their own ruin and downfall … 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; 
It’s like a mule, which becomes pregnant to its own ruin and downfall. 
evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti. 
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 

‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.  or rebirth in this or that state. 

Kālaṁ gati bhavābhavaṁ,  are governed by transmigration— 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

“kiṁ nu kho, āvuso bhaddaji, dassanānaṁ aggaṁ, kiṁ savanānaṁ aggaṁ, kiṁ sukhānaṁ aggaṁ, kiṁ saññānaṁ aggaṁ, kiṁ bhavānaṁ aggan”ti?  “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?” 
Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṁ bhavānaṁ aggan”ti. 
There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.” 
Yathā bhūtassa anantarā āsavānaṁ khayo hoti, idaṁ bhavānaṁ aggan”ti. 
The state of existence in which the defilements end in the present life is the best state of existence.” 

kāmāsavo, bhavāsavo, avijjāsavo.  the defilements of sensuality, desire to be reborn, and ignorance. 

“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṁ.  “Mendicants, you should give up these three states of existence. And you should train in three trainings. 
Katame tayo bhavā pahātabbā? 
What are the three states of existence you should give up? 
ime tayo bhavā pahātabbā. 
These are the three states of existence you should give up. 
Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti— 
When a mendicant has given up these three states of existence and has trained in these three trainings 

Bhavā taṇhāyekā dasāti.  " 

“Sattime, bhikkhave, upāsakassa parābhavā …pe…  “Mendicants, there are these seven downfalls for a lay follower … 
sattime, bhikkhave, upāsakassa sambhavā. 
There are these seven successes for a lay follower. 
Ime kho, bhikkhave, satta upāsakassa sambhavāti. 
These are the seven successes for a lay follower. 

Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.  I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. 
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.  I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 
Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. 
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’ 

‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti;  … ‘My mind is not liable to return to rebirth in the sensual realm.’ 
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti; 
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’ 
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti. 
… ‘My mind is not liable to return to rebirth in the formless realm.’ 

‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti;  … ‘My mind is not liable to return to rebirth in the sensual realm.’ 
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; 
… ‘My mind is not liable to return to rebirth in the realm of luminous form.’ 
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti. 
… ‘My mind is not liable to return to rebirth in the formless realm.’ 

‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?  ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’ 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vāti.  talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 
rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā”ti. 
 
rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vāti. 
 

rājakathaṁ corakathaṁ mahāmattakathaṁ …pe… itibhavābhavakathaṁ iti vāti.  They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence. 

“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.  “Upāli, remote lodgings in the wilderness and the forest are challenging. 
Durabhisambhavāni hi kho → durabhisambhavāni kho (bj, pts1ed) 

seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ  talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 

Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ  This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 
 

2.1. Paṭhamaibbhavāda  2.1. The First Use of the Word “Primitives” 
Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi. 
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the first time. 
2.2. Dutiyaibbhavāda 
2.2. The Second Use of the Word “Primitives” 
Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi. 
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the second time. 
2.3. Tatiyaibbhavāda 
2.3. The Third Use of the Word “Primitives” 
Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi. 
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the third time. 
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti. 
“This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?” 

Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. 

Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.  Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view. 
Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, 
 

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.  “That’s why this is the cause, source, origin, and reason for the origination of those many bad, unskillful things, namely safeguarding. 

kāmāsavā, bhavāsavā, avijjāsavā”ti.  the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 
kāmāsavā, bhavāsavā, avijjāsavā”ti. 
the defilements of sensuality, desire to be reborn, and ignorance.” 

Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. 
Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā. 
 
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā. 
 
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā, 
 

kāmāsavo, bhavāsavo, avijjāsavo.  sensuality, desire for continued existence, and ignorance. 
Tayo bhavā— 
Three realms of existence: 
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. 
or rebirth in this or that state. 

iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.  and that rebirth comes from continued existence; whoever has come to be gets old and dies. 
iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. 
and that rebirth comes from continued existence; whoever has come to be gets old and dies. 

anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati;  desire to be reborn, 
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; 
desire to be reborn, 
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; 
desire to be reborn, 
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; 
desire to be reborn, 

“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte,  “But Mister Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. 
Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, 
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, 
‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in solitude. 
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. 
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tayome, āvuso, bhavā—  There are these three states of continued existence. 
kāmāsavo, bhavāsavo, avijjāsavo. 
The defilements of sensuality, desire to be reborn, and ignorance. 

Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  What is the source, origin, birthplace, and inception of these four kinds of grasping? 
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. 
Craving. 
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source, origin, birthplace, and inception of craving? 
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. 
Feeling. 
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of feeling? 
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. 
Contact. 
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of choices? 
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. 
Ignorance. 

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—  “Sir, my doctrine is such that one does not conflict with anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state. 
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— 
 
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? 
And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?” 

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:  Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  What is the source, origin, birthplace, and inception of these four fuels? 
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. 
Craving. 
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of craving? 
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. 
Feeling. 
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of feeling? 
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. 
Contact. 
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of choices? 
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. 
Ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

“Kati panāvuso, bhavā”ti?  “How many states of existence are there?” 
“Tayome, āvuso, bhavā— 
“Reverend, there are these three states of existence. 
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? 
“But how is there rebirth into a new state of existence in the future?” 
evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. 
That’s how there is rebirth into a new state of existence in the future.” 
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? 
“But how is there no rebirth into a new state of existence in the future?” 
evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. 
That’s how there is no rebirth into a new state of existence in the future.” 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. 
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. 
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Abyositattā hi bhavābhavesu,  But if because of delusion you don’t reach consummation, 

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṁ deseti, senāsanahetu vā samaṇo gotamo dhammaṁ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’”ti?  ‘The ascetic Gotama teaches the Dhamma for the sake of robes, almsfood, lodgings, or rebirth in this or that state.’” 
‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṁ deseti, senāsanahetu vā samaṇo gotamo dhammaṁ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’”ti. 
 
itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’ti; 
 

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 
‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— 
‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. 
So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— 
They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. 

‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.  ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ 

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.  They neither make a choice nor form an intention to continue existence or to end existence. 
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, 
Because of this, they don’t grasp at anything in the world. 

tassa me saraṇaṁ bhavā”ti.  be my refuge!” 

tassa me saraṇaṁ bhavā”ti.  be my refuge!” 

Maggañca laddhā apunabbhavāya,  But when they’ve gained the path for no further rebirth, 

Aññāṇamūlappabhavā pajappitā,  the yearnings sprung from the root of unknowing— 

Anīghā khīṇapunabbhavā isī.  they will not be reborn again. 

Bhavāsi sataṁ taṁ sārayāmase;  let us remind you of the way of the good. 

Atiṇṇapubbaṁ apunabbhavāyā”ti.  not crossed before, so as to not be reborn.” 

Tayome, bhikkhave, bhavā—  There are these three states of existence. 

Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  What is the source, origin, birthplace, and inception of these four fuels? 
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. 
Craving. 
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source, origin, birthplace, and inception of craving? 
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. 
Feeling. 
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of feeling? 
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. 
Contact. 
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? 
And what is the source of choices? 
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. 
Ignorance. 

‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.  ‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’” 

‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  ‘What is the source of rebirth?’ 
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. 
‘Continued existence is the source of rebirth.’ 

‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?  ‘But what is the source, origin, birthplace, and inception of rebirth?’ 
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
 
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. 
‘Continued existence is the source, origin, birthplace, and inception of rebirth.’ 
taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
‘What is the source of craving?’ 
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
 
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. 
‘Feeling is the source of craving.’ 

Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti.  When consciousness is established and grows, there is rebirth into a new state of existence in the future. 
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. 
Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. 
When consciousness is established and grows, there is rebirth into a new state of existence in the future. 
Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. 
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. 
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti. 
When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future. 
Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. 
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. 

‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?  ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ 
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; 
‘Continued existence is the source of rebirth. 
saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; 
‘But what is the source of these choices? 
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; 
‘Ignorance is the source of choices. 

Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.  Where choices grow, there is rebirth into a new state of existence in the future. 
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. 
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices grow, there is rebirth into a new state of existence in the future. 
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. 
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices grow, there is rebirth into a new state of existence in the future. 
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. 
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices grow, there is rebirth into a new state of existence in the future. 
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. 
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices don’t grow, there is no rebirth into a new state of existence in the future. 
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. 
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices don’t grow, there is no rebirth into a new state of existence in the future. 
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. 
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. 
Where choices don’t grow, there is no rebirth into a new state of existence in the future. 
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. 
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. 

Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati.  Their feet go one way, their wings another, their head another, and their body another. 
Tassa aññe cīvaraṁ haranti, aññe pattaṁ haranti, aññe nisīdanaṁ haranti, aññe sūcigharaṁ haranti, verambhavātakkhittasseva sakuṇassa. 
Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds. 

‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti.  ‘My darling, please be like the householder Citta and Hatthaka of Ãḷavī.’ 
tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti. 
please be like Sāriputta and Moggallāna.’ 

‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.  ‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’ 
tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti. 
please be like the nuns Khemā and Uppalavaṇṇā.’ 

“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.  “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
It’s like a banana tree … 
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a bamboo … 
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; 
or a reed, all of which bear fruit to their own ruin and downfall … 
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
 
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; 
It’s like a mule, which becomes pregnant to its own ruin and downfall. 
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. 
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 

So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu,  It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution— 

vippamuttā punabbhavā;  they’re freed from future lives. 

Evaṁ te etaṁ paṭhamaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe….  In this way you will give up the first field of contact, so that there are no more future lives. 
“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ catutthaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. 
 
Evaṁ te etaṁ chaṭṭhaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāyā”ti. 
In this way you will give up the sixth field of contact, so that there are no more future lives.” 

Bhavattha jātimaraṇassa pāragā”ti.  go beyond birth and death.” 
Bhavattha → bhavātha (bj); bhavatha (sya-all, km) 

anekā rūpasambhavā;  arising from sights. 
anekā saddasambhavā; 
arising from sounds. 
anekā gandhasambhavā; 
arising from smells. 
anekā rasasambhavā; 
arising from tastes. 
anekā phassasambhavā; 
arising from touches. 
anekā dhammasambhavā; 
arising from ideas. 
anekā rūpasambhavā; 
 

Pahāsi dukkhaṁ apunabbhavāya;  They’ve given up suffering, so there are no more future lives. 

Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.  And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that futile person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person. 

Kāmāsavo, bhavāsavo, avijjāsavo—  The defilements of sensuality, desire to be reborn, and ignorance. 

“Tayome, āvuso, bhavā.  “Reverend, there are these three states of existence. 
ime kho, āvuso, tayo bhavā”ti. 
These are the three states of existence.” 
“Atthi panāvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? 
“But, reverend, is there a path and a practice for completely understanding these three states of existence?” 
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. 
“There is.” … 
“Katamo, panāvuso, maggo katamā paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? 
 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ bhavānaṁ pariññāya, seyyathidaṁ— 
 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. 
 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ bhavānaṁ pariññāya. 
 

Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ … 
Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… 
If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ … 

Kāmāsavo, bhavāsavo, avijjāsavo—  The defilements of sensuality, desire to be reborn, and ignorance. 

“Tayome, bhikkhave, bhavā.  “There are these three states of existence. 
ime kho, bhikkhave, tayo bhavā. 
These are the three states of existence. 
Imesaṁ kho, bhikkhave, tiṇṇannaṁ bhavānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. 
The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three states of existence.” 

Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  As they develop the seven awakening factors, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 

Kāmāsavo, bhavāsavo, avijjāsavo—  The defilements of sensuality, desire to be reborn, and ignorance. 

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ, bhayakathaṁ yuddhakathaṁ, annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ, ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ, pubbapetakathaṁ nānattakathaṁ, lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.  talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and talk at the well; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.