iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.   Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.   They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish.  
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;  
Such is feeling, such is the origin of feeling, such is the ending of feeling.  

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—  Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …  
Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?  
But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?  
Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 

samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.   They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish.  
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;  
Such is feeling, such is the origin of feeling, such is the ending of feeling.  

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.   Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Contact.  

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.   Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Contact.  

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.   When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,  
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,  

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.   Feeling.  
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of feeling?  
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.  
Contact.  

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,   Such is feeling, such is the origin of feeling, such is the ending of feeling.  

‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.   ‘Feeling is the source of craving.’  

vedanāya ñāṇaṁ, vedanāsamudaye ñāṇaṁ, vedanānirodhe ñāṇaṁ, vedanānirodhagāminiyā paṭipadāya ñāṇaṁ;   Knowledge of feeling …  

Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.   The origin and ending of form, feeling, perception, choices, and consciousness.  
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo?  
And what is the origin of form, feeling, perception, choices, and consciousness?  
ayaṁ vedanāya samudayo;  
feeling,  

Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca …pe…   The origin and ending of form, feeling, perception, choices, and consciousness. …”  

vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti;   They don’t understand feeling …  

Phassasamudayā vedanāsamudayo;   Feeling originates from contact.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
 

Phassasamudayā vedanāsamudayo;   Feeling originates from contact.  
Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;  
 

Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti;   They don’t truly understand feeling …  
samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti.  
 
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti;  
They truly understand feeling …  
samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti.  
 

Samudayadhammaṁ vedanaṁ …pe… vayadhammaṁ vedanaṁ …pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti.   They don’t truly understand feeling …  

samudayadhammaṁ vedanaṁ …pe… samudayavayadhammā vedanā …   They truly understand feeling …  

“Rūpaṁ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṁ samudayadhammo.   “Rādha, form, feeling, perception, choices, and consciousness are liable to originate.  

“Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation  

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.   They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape.  
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.  
The underlying tendency to ignorance about neutral feeling underlies that.  
So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti.  
They truly understand feelings’ origin, ending, gratification, drawback, and escape.  
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.  
There’s no underlying tendency to ignorance about neutral feeling underlying that.  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Phassasamudayā vedanāsamudayo;  
Feeling originates from contact.  

“katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Phassasamudayā vedanāsamudayo;  
Feeling originates from contact.  

“katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Mendicants, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
imā vuccanti, bhikkhave, vedanā …pe… phassasamudayā …pe….  
These are called feeling. …”  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling?  
Phassasamudayā vedanāsamudayo.  
Feeling originates from contact.  
Taṇhā vedanāsamudayagāminī paṭipadā.  
Craving is the practice that leads to the origin of feeling.  

‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Phassasamudayā vedanāsamudayo.  
Feeling originates from contact.  
Taṇhā vedanāsamudayagāminī paṭipadā …pe…  
Craving is the practice that leads to the origin of feeling …  

‘Ayaṁ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi.   ‘This is the origin of feeling.’ …  
‘Ayaṁ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…  
‘This is the practice that leads to the origin of feeling.’ …  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling?  
Phassasamudayā vedanāsamudayo.  
Feeling originates from contact.  
Taṇhā vedanāsamudayagāminī paṭipadā.  
Craving is the practice that leads to the origin of feeling.  

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti.   There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti.  
There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape.  

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…   There are ascetics and brahmins who don’t truly understand these three feelings’ origin, ending, gratification, drawback, and escape. …  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. …  

Phassasamudayā vedanānaṁ samudayo;   Feelings originate from contact.  

Ajjhattaṁ vedanāsu samudayadhammānupassī viharati, ajjhattaṁ vedanāsu vayadhammānupassī viharati, ajjhattaṁ vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.   They meditate observing feelings internally …  
Bahiddhā vedanāsu samudayadhammānupassī viharati, bahiddhā vedanāsu vayadhammānupassī viharati, bahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.  
externally …  
Ajjhattabahiddhā vedanāsu samudayadhammānupassī viharati, ajjhattabahiddhā vedanāsu vayadhammānupassī viharati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.  
internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …