Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger-snap … 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger-snap … 
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise, even for the time of a finger-snap … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger-snap … 
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … 
If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort … 

Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti.  Removing and giving up desire and greed for the world: this is its escape.’ 

Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati;  Desire comes up for things that stimulate desire and greed in the past, future, or present. 
anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; 
 
paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. 
 
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? 
And how does desire come up for things that stimulate desire and greed in the past, future, or present? 
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. 
In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. 
Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. 
When you do this, desire comes up, 
Chandajāto tehi dhammehi saṁyutto hoti. 
and you get attached to those things. 
Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. 
That’s how desire comes up for things that stimulate desire and greed in the past, future, or present. 
Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? 
 
Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. 
 
Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. 
 
Chandajāto tehi dhammehi saṁyutto hoti. 
 
Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. 
 
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? 
 
Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. 
 
Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. 
 
Chandajāto tehi dhammehi saṁyutto hoti. 
 
Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. 
 
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; 
Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. 
anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; 
 
paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. 
 
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? 
And how does desire not come up for things that stimulate desire and greed in the past, future, or present? 
Atītānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. 
You understand the future result of things that stimulate desire and greed in the past, future, or present. 
Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. 
That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. 
Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? 
 
Anāgatānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. 
 
Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. 
 
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? 
 
Paccuppannānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti, āyatiṁ vipākaṁ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. 
 
Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. 
 

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti;  It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. … 
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti 
They develop the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

Na chandā na dosā na mohā na bhayā ca gāmino;  not led astray by favoritism, hostility, stupidity, or cowardice, 
na dosā na mohā na bhayā ca gāmino → na chandadosā na bhayā ca gāmino (bj, sya-all, km); na chandā dosā na bhayā ca gāmino (pts1ed) 

Chandarāgavasūpetā,  are full of desire and greed; 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. 
Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. 
Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
…so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti;  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

bhattuchandavasānugā;  according to her husband’s desire, 

Yo ujjubhūtesu dadāti chandasā;  enthusiastically giving clothing, bedding, 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.  There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. 
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. 
Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. 

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort … 

Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ,  The basis of psychic power that has immersion due to enthusiasm, and active effort … 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.  Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. 

Athettha dhīrā vinayanti chandanti.  but the attentive remove desire for them. 

Kāmacchandaṁ, byāpādaṁ, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchaṁ.  Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
Kāmacchandaṁ, byāpādaṁ, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchaṁ, 
Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṁ kusalānaṁ dhammānaṁ adhigamāya na chandaṁ janeti, adhigate kusale dhamme na ārakkhati, sātaccakiriyāya na sampādeti.  It’s when a mendicant is not skilled in progress, skilled in regress, or skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persevere in the task. 
Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṁ kusalānaṁ dhammānaṁ adhigamāya chandaṁ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti. 
It’s when a mendicant is skilled in progress, skilled in regress, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persevere in the task. 

itthikuttaṁ itthākappaṁ itthividhaṁ itthicchandaṁ itthissaraṁ itthālaṅkāraṁ.  her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. 
purisakuttaṁ purisākappaṁ purisavidhaṁ purisacchandaṁ purisassaraṁ purisālaṅkāraṁ. 
masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. 
purisakuttaṁ purisākappaṁ purisavidhaṁ purisacchandaṁ purisassaraṁ purisālaṅkāraṁ. 
his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. 
itthikuttaṁ itthākappaṁ itthividhaṁ itthicchandaṁ itthissaraṁ itthālaṅkāraṁ. 
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. 
itthikuttaṁ itthākappaṁ itthividhaṁ itthicchandaṁ itthissaraṁ itthālaṅkāraṁ. 
her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. 
purisakuttaṁ purisākappaṁ purisavidhaṁ purisacchandaṁ purisassaraṁ purisālaṅkāraṁ. 
masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. 
purisakuttaṁ purisākappaṁ purisavidhaṁ purisacchandaṁ purisassaraṁ purisālaṅkāraṁ. 
masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. 
itthikuttaṁ itthākappaṁ itthividhaṁ itthicchandaṁ itthissaraṁ itthālaṅkāraṁ. 
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. 

bhattu chandavasānugā;  according to her husband’s desire, 

bhattu chandavasānugā;  according to her husband’s desire, 

bhattu chandavasānugā;  according to her husband’s desire, 

Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.  Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. 
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. 
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; 
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

‘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.’ 

Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones. 
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones. 

Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.  Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—  Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.  Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. 

Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;   

Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.   

Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.   
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. 
 

‘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.’ 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti …  And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’ 
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. 
And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’ 
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. 
 
te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. 
 
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. 
 

Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.  So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. 
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. 
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so. 
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti? 
Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo. 
“That’s why this is the cause, source, origin, and reason of attachment, namely desire and lust. 
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. 
Evaluation is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so. 
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti? 
Suppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?” 
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo. 
“That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation. 

Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi.  Arouse desire for these! Take an interest in life!’ 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. 
 
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohī’ti. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
Give up desire for these! Take no interest in life!”’ 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī”’ti. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
Give up desire for these! Take no interest in life!’ 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. 
 
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī’ti. 
 

Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ;  “Desire is the source of what is liked and disliked.” 

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.  It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. 
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Piyavāditañca samānattatañca;  kindly speech, and equal treatment, 
Piyavāditañca samānattatañca → piyavadatañca samānachandatañca (bj, pts1ed); piyavadatañca samānachandañca (sya-all) 

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. 
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. 
Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies. 
dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…). 
Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. 

“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;  “Reverends, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish. 
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that … 
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish. 
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; 
“In the same way, take the case of the person who has a blemish and does understand it. You can expect that … 

Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.  It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. 

Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.  Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures. 
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. 
Removing and giving up desire and greed for forms: this is the escape from forms. 
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. 
Removing and giving up desire and greed for feelings: this is the escape from feelings. 

So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  They develop the basis of psychic power that has immersion due to enthusiasm, and active effort … 

kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.  the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.  Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ 
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. 
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ 

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.  They become lazy and slack on account of their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. … 
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. 
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. 
They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. … 
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
 
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
 
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. 
They become lazy and slack regarding their accomplishment in immersion, not generating enthusiasm or trying to realize those things that are better and finer. … 
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
 
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
 
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
 
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. 
They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. … 
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
They don’t become lazy and slack on account of their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer. 
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer. 
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
They don’t become lazy and slack regarding their accomplishment in immersion, but generate enthusiasm and try to realize those things that are better and finer. 
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. 
They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. 

Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.  The desire and greed for the five grasping aggregates is the grasping there.” 

kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;  sensual desire, 

Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.  It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. 

Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha.  As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment. 
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; 
And as soon as your vision arises you might give up desire for the five grasping aggregates. 

Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati;  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, 
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

sāvittī chandaso mukhaṁ;  the Sāvitrī Mantra is the foremost of poetic meters; 

atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they apply zeal, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom. 
“Chandassa pana, bho gotama, katamo dhammo bahukāro? 
 
Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. 
 
“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. 
Acceptance of the teachings after deliberation is helpful for enthusiasm … 
Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti. 
 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—  The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti.  Why don’t I give up that desire and lust for that woman?’ 
So yo amussā itthiyā chandarāgo taṁ pajaheyya. 
So that’s what he did. 

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.  ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. 
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. 
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. 
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. 
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. 
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. 
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. 

“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.  “These five grasping aggregates are rooted in desire.” 
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. 
The desire and greed for the five grasping aggregates is the grasping there.” 
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti? 
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?” 
Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti. 
That’s how there can be different kinds of desire and greed for the five grasping aggregates.” 
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. 
Removing and giving up desire and greed for form: this is its escape. 
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. 
Removing and giving up desire and greed for consciousness: this is its escape.” 

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.  ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ 
‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. 
‘I have given up desire and greed for the five kinds of sensual stimulation.’ 

tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti.  So you take pleasure in that, and that’s when you run back to the past. 
tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti— 
So you take pleasure in that, and that’s when you run back to the past. 
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti. 
So you don’t take pleasure in that, and that’s when you no longer run back to the past. 
tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti— 
So you don’t take pleasure in that, and that’s when you no longer run back to the past. 
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati. 
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. 
Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati— 
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena. 
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati. 
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. 
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati— 
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena. 

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Ettha chandaṁ virājetvā,  When you’ve discarded desire for these, 

“Chandajaṁ aghaṁ chandajaṁ dukkhaṁ,  “Misery is born of desire; suffering is born of desire; 
Chandavinayā aghavinayo; 
when desire is removed, misery is removed; 
Athettha dhīrā vinayanti chandaṁ. 
but the attentive remove desire for them. 

Ettha vinodaya chandamanejo,  Unstirred, dispel desire for these things; 

Jano janasmiṁ vinayassu chandaṁ,  As a person, you should dispel the desire for people. 

Chandarāgassa vinayā,  By removing desire and greed, 

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ.  “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. 
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ? 
And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches? 
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā …pe… 
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. … 
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā. 
The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. 
Evaṁ, kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattan”ti. 
That’s how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of thoughts, and diversity of thoughts gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches.” 

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ;  “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. 
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ. 
Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements. 
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ? 
diversity of perceptions doesn’t give rise to diversity of elements? 
no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu. 
The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element. 
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti. 
diversity of perceptions doesn’t give rise to diversity of elements.” 

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ.  “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. 
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpasamphasso, rūpasamphassaṁ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṁ vedanaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṁ paṭicca uppajjati rūpalābho …pe… 
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to sight contact. Sight contact gives rise to feeling born of sight contact. Feeling born of sight contact gives rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights … 
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammasamphasso, dhammasamphassaṁ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho. 
The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to idea contact. Idea contact gives rise to feeling born of idea contact. Feeling born of idea contact gives rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. Searching for ideas gives rise to gaining ideas. 

chanda …  desires … 
chanda … 
desires … 
chanda … 
desires … 
chanda … 
desires … 
no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu. 
The gaining of ideas doesn’t give rise to the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to feeling born of idea contact. Feeling born of idea contact doesn’t give rise to idea contact. Idea contact doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element. 
chanda … 
 
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti. 
diversity of perceptions doesn’t give rise to diversity of elements.” 

Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.  The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. 
nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho, 
Enthusiasm for renunciation gives rise to fervor for renunciation. 
avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho, 
fervor for harmlessness … 

yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ.  Removing and giving up desire and greed for the earth element: this is its escape. 
yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’. 
Removing and giving up desire and greed for the air element: this is its escape.’ 

Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto.  It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated. 

‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.  ‘Reverend, our Teacher explained the removal of desire and lust.’ 
‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti? 
‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ 
‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, 
‘Our teacher explains the removal of desire and lust for form, 
viññāṇe chandarāgavinayakkhāyī satthā’ti. 
and consciousness.’ 
‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, 
‘But what drawback has he seen that he teaches the removal of desire and lust for form, 
viññāṇe chandarāgavinayakkhāyī satthā’ti? 
and consciousness?’ 
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. 
‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. 
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. 
consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. 
Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, 
This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, 
viññāṇe chandarāgavinayakkhāyī satthā’ti. 
and consciousness.’ 
‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, 
‘But what benefit has he seen that he teaches the removal of desire and lust for form, 
viññāṇe chandarāgavinayakkhāyī satthā’ti? 
and consciousness?’ 
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. 
‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. 
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. 
choices … 
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. 
consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. 
Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … 
This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, 
viññāṇe chandarāgavinayakkhāyī satthā’ti. 
and consciousness.’ 

Chandarāgasutta  Desire and Greed 
“Yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha. 
“Mendicants, give up desire and greed for form. 
Yo vedanāya chandarāgo taṁ pajahatha. 
Give up desire and greed for feeling … 
Yo saññāya chandarāgo taṁ pajahatha. 
perception … 
Yo saṅkhāresu chandarāgo taṁ pajahatha. 
choices … 
Yo viññāṇasmiṁ chandarāgo taṁ pajahatha. 
consciousness. 

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ.  Removing and giving up desire and greed for form: this is its escape. 
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. 
 
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. 
 
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. 
Removing and giving up desire and greed for consciousness: this is its escape.’ 

chandarāgaṁ catutthakaṁ;   

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—  Removing and giving up desire and greed for form: this is its escape. 
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ— 
Removing and giving up desire and greed for feeling: this is its escape. … 
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ— 
 
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— 
Removing and giving up desire and greed for consciousness: this is its escape. 

“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…  “These five grasping aggregates are rooted in desire.” … 
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti. 
“Neither. Rather, the desire and greed for them is the grasping there.” 
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti? 
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?” 
Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti? 
That’s how there can be different kinds of desire and greed for the five grasping aggregates.” 
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. 
Removing and giving up desire and greed for form: this is its escape. 
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. 
Removing and giving up desire and greed for consciousness: this is its escape.” 

rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?  If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” 
Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? 
consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” 
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? 
If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” 
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? 

Chandappahānasutta  Giving Up Desire 
Chandappahānasutta → paṭhamachandarāgasuttaṁ (bj); chandarāgi 1 (pts1ed) 

Dutiyachandappahānasutta  Giving Up Desire (2nd) 
Dutiyachandappahānasutta → dutiyachandarāgasuttaṁ (bj); chandarāgi 2 (pts1ed) 
duve ca chandappahānāti. 

yo tattha chandarāgo, taṁ tattha saṁyojanaṁ.  The desire and greed for it is the fetter. 
yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. 
The desire and greed for it is the fetter. 

yo tattha chandarāgo, taṁ tattha upādānaṁ.  The desire and greed for it is the grasping. 
yo tattha chandarāgo, taṁ tattha upādānaṁ. 
The desire and greed for it is the grasping. 

“Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo.  “Mendicants, you should give up desire and greed for what is impermanent. 
Rūpaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. 
Form is impermanent; you should give up desire and greed for it. 
viññāṇaṁ aniccaṁ; tatra vo chandarāgo pahātabbo. 
Consciousness is impermanent; you should give up desire and greed for it. 
Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo”ti. 
You should give up desire and greed for what is impermanent.” 

“Yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo …pe…  “Mendicants, you should give up desire and greed for what is suffering. …” 
yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo”ti. 
" 

“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.  “Mendicants, you should give up desire and greed for what is not-self. …” 
Rūpaṁ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. 
 
viññāṇaṁ anattā; tatra vo chandarāgo pahātabbo. 
 
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti. 
" 

Chandarāgasutta  Desire and Greed 

Dutiyachandarāgasutta  Desire and Greed (2nd) 
chandarāgāpare duveti. 

“Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. 
Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Form is Māra. You should give up any desire, any greed, any desire and greed for it. 
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 
You should give up any desire, any greed, any desire and greed for whatever is Māra.” 
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. 
“You should give up any desire, any greed, any desire and greed for whatever is susceptible to Māra …” 
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. 
“… liable to originate …” 

“Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease. 
yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.” 

“yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. 
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 
You should give up any desire, any greed, any desire and greed for whatever is Māra.” 
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. 
“You should give up any desire, any greed, any desire and greed for whatever is susceptible to Māra …” 
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…. 
“… liable to originate …” 

“yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease. 
Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it. 
viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it. 
Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.” 

“Yo, bhikkhave, cakkhusmiṁ chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for the eye, 
Yo sotasmiṁ chandarāgo, cittasseso upakkileso. 
ear, 
Yo ghānasmiṁ chandarāgo, cittasseso upakkileso. 
nose, 
Yo jivhāya chandarāgo, cittasseso upakkileso. 
tongue, 
Yo kāyasmiṁ chandarāgo, cittasseso upakkileso. 
body, 
Yo manasmiṁ chandarāgo, cittasseso upakkileso. 
or mind is a corruption of the mind. 

“Yo, bhikkhave, rūpesu chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for sights, 
yo dhammesu chandarāgo, cittasseso upakkileso. 
or ideas is a corruption of the mind. 

“Yo, bhikkhave, cakkhuviññāṇasmiṁ chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for eye consciousness, 
yo manoviññāṇasmiṁ chandarāgo, cittasseso upakkileso. 
or mind consciousness is a corruption of the mind. 

“Yo, bhikkhave, cakkhusamphassasmiṁ chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for eye contact, 
yo manosamphassasmiṁ chandarāgo, cittasseso upakkileso. 
or mind contact is a corruption of the mind. …” 

“Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for feeling born of eye contact, 
yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso. 
or feeling born of mind contact is a defilement of the mind. …” 

“Yo, bhikkhave, rūpasaññāya chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for perception of sights, 
yo dhammasaññāya chandarāgo, cittasseso upakkileso. 
or perception of ideas is a corruption of the mind. …” 

“Yo, bhikkhave, rūpasañcetanāya chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for intention regarding sights, 
yo dhammasañcetanāya chandarāgo, cittasseso upakkileso. 
or intention regarding ideas is a corruption of the mind. …” 

“Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for craving for sights, 
yo dhammataṇhāya chandarāgo, cittasseso upakkileso. 
or craving for ideas is a corruption of the mind. …” 

“Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for the earth element, 
yo viññāṇadhātuyā chandarāgo, cittasseso upakkileso. 
or the consciousness element is a corruption of the mind. …” 

“Yo, bhikkhave, rūpasmiṁ chandarāgo, cittasseso upakkileso …pe… yo viññāṇasmiṁ chandarāgo, cittasseso upakkileso.  “Mendicants, desire and greed for form, feeling, perception, choices, or consciousness is a corruption of the mind. 

Yo cakkhusmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ cakkhussa nissaraṇaṁ.  Removing and giving up desire and greed for the eye: this is its escape. 
Yo jivhāya chandarāgavinayo chandarāgappahānaṁ, idaṁ jivhāya nissaraṇaṁ. 
 
Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. 
Removing and giving up desire and greed for the mind: this is its escape.’ 

Yo rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpānaṁ nissaraṇaṁ.   
Yo dhammesu chandarāgavinayo chandarāgappahānaṁ, idaṁ dhammānaṁ nissaraṇan’ti. 
 

Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe…  The desire and greed for it is the fetter. 
Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. 
The desire and greed for it is the fetter. 

Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe…  The desire and greed for it is the grasping. 
Yo tattha chandarāgo, taṁ tattha upādānaṁ. 
The desire and greed for it is the grasping. 

Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe…  The desire and greed for them is the fetter. 
Yo tattha chandarāgo taṁ tattha saṁyojanan”ti. 
The desire and greed for them is the fetter.” 

Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe…  The desire and greed for them is the grasping. 
Yo tattha chandarāgo taṁ tattha upādānan”ti. 
The desire and greed for them is the grasping.” 

Ajjhattaaniccachandasutta  Desire for the Impermanent Interior 
Ajjhattaaniccachandasutta → aniccachandasuttaṁ (bj); chandena (aṭṭhārasa) 1 (pts1ed) 

Ajjhattaaniccachandarāgasutta  Desire and Greed for the Impermanent Interior 
Ajjhattaaniccachandarāgasutta → aniccachandarāgasuttaṁ (bj); chandena 3 (pts1ed) 
“Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo. 
“Mendicants, you should give up desire and greed for what is impermanent. 
tatra vo chandarāgo pahātabbo …pe… 
 
tatra vo chandarāgo pahātabbo …pe… 
 
tatra vo chandarāgo pahātabbo. 
" 
Yaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo”ti. 

Dukkhachandādisutta  Desire, Etc. for the Suffering Interior 
Dukkhachandādisutta → dukkhachanda-dukkharāga-dukkhachandarāgasuttāni (bj); 6 (pts1ed) 
“Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
“Mendicants, you should give up desire … greed … desire and greed for what is suffering. 
Cakkhu, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… 
The eye, ear, nose, 
mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
and mind are suffering …” 
Yaṁ, bhikkhave, dukkhaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Mendicants, you should give up desire … greed … desire and greed for what is not-self. 
Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… 
The eye, ear, nose, tongue, body, and mind are not-self …” 
jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… 
 
mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
" 
Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Mendicants, you should give up desire … greed … desire and greed for what is impermanent. 
Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Sights, 
Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
sounds, 
Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
smells, 
Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
tastes, 
Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
touches, 
Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
and ideas are impermanent …” 
Yaṁ, bhikkhave, aniccaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Mendicants, you should give up desire … greed … desire and greed for what is suffering. 
Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Sights, 
dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
and ideas are suffering …” 
Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  “Mendicants, you should give up desire … greed … desire and greed for what is not-self. 
Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
Sights, sounds, smells, tastes, touches, and ideas are not-self …” 
dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. 
" 
Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe…  The fetter there is the desire and greed that arises from the pair of them. 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… 
 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. 
The fetter there is the desire and greed that arises from the pair of them. 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… 
The fetter there is the desire and greed that arises from the pair of them. 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. 
The fetter there is the desire and greed that arises from the pair of them. 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. 
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found. 
Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. 
 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. 
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found. 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… 
 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. 
 
Chandarāgo bhagavato natthi. 
But he has no desire and greed, 
Chandarāgo bhagavato natthi. 
 
Chandarāgo bhagavato natthi. 
 
Chandarāgo bhagavato natthi. 
 
Chandarāgo bhagavato natthi. 
But he has no desire and greed, 
Chandarāgo bhagavato natthi. 
But he has no desire and greed, 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. 
The fetter there is the desire and greed that arises from the pair of them. 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. 
 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. 
The fetter there is the desire and greed that arises from the pair of them.” 

Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe…  The fetter there is the desire and greed that arises from the pair of them. 
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. 
The fetter there is the desire and greed that arises from the pair of them. 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. 
The fetter there is the desire and greed that arises from the pair of them.” 

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.  Removing and giving up desire and greed for feeling: this is its escape. 

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.  Removing and giving up desire and greed for feeling: this is its escape. 

yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti.  Removing and giving up desire and greed for feeling: this is its escape.” 

yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan’”ti.  Removing and giving up desire and greed for feeling: this is its escape.’” 

yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan”ti.  Removing and giving up desire and greed for feeling: this is its escape.” 

yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.  The fetter there is the desire and greed that arises from the pair of them. 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. 
 
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanan”ti. 
The fetter there is the desire and greed that arises from the pair of them.” 

“Yesaṁ me, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo.  “The people regarding whom this would give rise to sorrow are those I desire and love. 
Yesaṁ pana, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti. 
The people regarding whom this would not give rise to sorrow are those I don’t desire and love.” 
‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arose in the past was rooted and sourced in desire. 
Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
All the suffering that will arise in the future will be rooted and sourced in desire. 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … 
Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities are given up. … 
Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities arise. … 
Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. 
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. … 
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. 
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. … 

“Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  “Reverend, if you’re not rid of greed, desire, fondness, thirst, passion, and craving for form … 
viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… 
consciousness, you think ‘a realized one still exists after death’ … 
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… 
consciousness, you don’t think ‘a realized one still exists after death’ … 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti …pe… 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti …pe… 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

chandapaccayāpi vedayitaṁ;  There’s feeling conditioned by desire, 

chandapaccayāpi vedayitaṁ;  There’s feeling conditioned by desire 
chandavūpasamapaccayāpi vedayitaṁ; 
and by the stilling of desire, 

yadidaṁ—chandasampadā …pe…  “… accomplished in enthusiasm …” 

yadidaṁ—chandasampadā …pe…  “… accomplishment in enthusiasm …” 

yadidaṁ—chandasampadā …pe…  “… accomplishment in enthusiasm …” 

yadidaṁ—chandasampadā …pe…  “… accomplishment in enthusiasm …” 

yathayidaṁ, bhikkhave, chandasampadā …pe…  “… accomplishment in enthusiasm …” 

yathayidaṁ, bhikkhave, chandasampadā …pe…  “… accomplishment in enthusiasm …” 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—  The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?  And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? 
ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. 
fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow. 

Kāmacchandanīvaraṇaṁ tasmiṁ samaye na hoti, byāpādanīvaraṇaṁ tasmiṁ samaye na hoti, thinamiddhanīvaraṇaṁ tasmiṁ samaye na hoti, uddhaccakukkuccanīvaraṇaṁ tasmiṁ samaye na hoti, vicikicchānīvaraṇaṁ tasmiṁ samaye na hoti.  Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Kāmacchandanīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ.  Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?  And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? 
ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. 
fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow. 
Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? 
And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? 
ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. 
starves the arising of sensual desire, or, when it has arisen, starves its increase and growth. 

‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.  That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold. 

Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.  The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 

Chandasutta  Desire 
Chandassa pahānā amataṁ sacchikataṁ hoti. 
When desire is given up they realize freedom from death. 
Chandassa pahānā amataṁ sacchikataṁ hoti. 
When desire is given up they realize freedom from death. 
Chandassa pahānā amataṁ sacchikataṁ hoti. 
When desire is given up they realize freedom from death. 
Chandassa pahānā amataṁ sacchikataṁ hotī”ti. 
When desire is given up they realize freedom from death.” 

Aññā chandaṁ pariññāya,  " 

So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;  They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. 
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

So khvāhaṁ, bhante, imesaṁyeva pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā kāmesu kāmacchandaṁ virājetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapanno.  Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the realm of divinity. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. 
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. 
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe…  It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.  so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

“‘Ayaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  “Mendicants: ‘This is the basis of psychic power that has immersion due to enthusiasm, and active effort.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. 
‘So kho panāyaṁ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave … 
‘This basis of psychic power … should be developed.’ … 

‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Chandasamādhisutta  Immersion Due to Enthusiasm 
Chandasamādhisutta → chandasuttaṁ (bj); chando (pts1ed) 
“Chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ— 
“Mendicants, if a mendicant depends on enthusiasm in order to gain immersion, gain unification of mind, 
ayaṁ vuccati chandasamādhi. 
this is called immersion due to enthusiasm. 
So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. 
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. 
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā— 
And so there is this enthusiasm, this immersion due to enthusiasm, and these active efforts. 
ayaṁ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādo. 
This is called the basis of psychic power that has immersion due to enthusiasm, and active effort. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 
So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …pe… 
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … 
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. 
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. 

Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  Moggallāna develops the basis of psychic power that has immersion due to enthusiasm … 

“Chandappahānatthaṁ kho, brāhmaṇa, bhagavati brahmacariyaṁ vussatī”ti.  “The purpose of leading the spiritual life under the Buddha, brahmin, is to give up desire.” 
“Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā”ti? 
“But is there a path and a practice for giving up that desire?” 
“Atthi kho, brāhmaṇa, maggo, atthi paṭipadā etassa chandassa pahānāyā”ti. 
“There is.” 
“Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā”ti? 
“What is that path?” 
“Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, 
“It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 
ayaṁ kho, brāhmaṇa, maggo ayaṁ paṭipadā etassa chandassa pahānāyā”ti. 
This is the path and the practice for giving up that desire.” 
Chandeneva chandaṁ pajahissatīti—netaṁ ṭhānaṁ vijjati”. 
For it’s not possible to give up desire by means of desire.” 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 
Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; 
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. 
yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. 
And they develop it with the same features, attributes, and signs by night as by day. 
Pubbaṁ mahapphalaṁ chandaṁ, 
 

‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  Moggallāna develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti—  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … 

Kāmacchandanīvaraṇaṁ pahāya viharanti, byāpādanīvaraṇaṁ …pe…  The hindrances of sensual desire, ill will, 
Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ; 
The hindrances of sensual desire,