1"Bhikkhus, there are these three causes for the origination of kamma. What three? (1) Desire arises with reference to things in the past that are the basis for desire and lust. (2) Desire arises with reference to things in the future that are the basis for desire and lust. (3) Desire arises with reference to things presently existing that are the basis for desire and lust.

(1) "And how, bhikkhus, does desire arise with reference to things in the past that are the basis for desire and lust? One thinks about and mentally examines things in the past that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this way that desire arises with reference to things in the past that are the basis for desire and lust.

2(2) "And how does desire arise with reference to things in the future that are the basis for desire and lust? One thinks about and mentally examines things in the future that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this way that desire arises with reference to things in the future that are the basis for desire and lust.

3(3) "And how does desire arise with reference to things presently existing that are the basis for desire and lust? One thinks about and mentally examines things presently existing that are the basis for desire and lust. As one does so, desire arises. When desire springs up, one is fettered by those things. The mental infatuation is what I call the fetter. It is in this way that desire arises with reference to things presently existing that are the basis for desire and lust.

"These are the three causes for the origination of kamma. [n.576] Ee again treats this sentence as the end of the sutta and the next as the beginning of a new sutta (no. 110), while Ce and Be, which I follow, take this to be a single sutta divided into two sections. My numbering, from the next sutta on, exceeds Ee's by two.

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4"There are, bhikkhus, these three other causes for the origination of kamma. What three? Desire does not arise with reference to things in the past that are the basis for desire and lust. Desire does not arise with reference to things in the future that are the basis for desire and lust. Desire does not arise with reference to things presently existing that are the basis for desire and lust.

5(1) "And how, bhikkhus, does desire not arise with reference to things in the past that are the basis for desire and lust? One understands the future result of things in the past that are the basis for desire and lust. Having understood the future result, one avoids it. [n.577] Here—and in the parallel passages below—I follow the Ce reading: … tadabhinivajjeti. Tadabhinivajjetvā cetasā abhivirājetvā. Be has tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā. Ee has tadabhinivaddheti and tadabhinivaddhetvā, which cannot be correct. However, just below Ee agrees with Ce, as against Be, in reading abhivirājetvā. Having avoided it, one becomes dispassionate in mind, and having pierced through with wisdom, one sees. [n.578] Paññāya ativijjha passati. Mp: "One sees having penetrated it with the wisdom of the path together with insight." It is in this way that desire does not arise with reference to things in the past that are the basis for desire and lust.

6(2) "And how, bhikkhus, does desire not arise with reference to things in the future that are the basis for desire and lust? One understands the future result of things in the future that are the basis for desire and lust. Having understood the future result, one avoids it. Having avoided it, one becomes dispassionate in mind and, having pierced through with wisdom, one sees. It is in this way that desire does not arise with reference to things in the future that are the basis for desire and lust.

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7(3) "And how, bhikkhus, does desire not arise with reference to things presently existing that are the basis for desire and lust? One understands the future result of things presently existing that are the basis for desire and lust. Having understood the future result, one avoids it. Having avoided it, one becomes dispassionate in mind and, having pierced through with wisdom, one sees. It is in this way that desire does not arise with reference to things presently existing that are the basis for desire and lust.

"These are the three other causes for the origination of kamma."

1"Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

2Kathañca, 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. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

3Kathañca, 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. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

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4Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

5Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

6Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

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7Kathañca, 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.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā"ti.

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Dasamaṁ.
Sambodhavaggo paṭhamo.

8Pubbeva duve assādā,
Samaṇo ruṇṇapañcamaṁ;
Atitti dve ca vuttāni,
Nidānāni apare duveti.