Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti.  
When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.  
When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Yasmiṁ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṁ puggale āpajjitabbo;  
You should disregard a person you resent, paying no attention to them. …

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.

“Indriyasaṁvare, bhikkhave, asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ …pe…  
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …

“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;  
“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;  
In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint.
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti.  
But the accused mendicant evades it by saying they don’t remember.

“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ.  
“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro.  
When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
Indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ.  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
Sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi.  
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṁ hoti hirottappaṁ;  
In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
hirottappe asati hirottappavipannassa hatūpaniso hoti …pe…  
When there is no conscience and prudence …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ;  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ;  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ;  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ;  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ;  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ—  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ.  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
Passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ.  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ,  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ,  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ,  
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,  
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,  
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ,  
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,  
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ,  
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,  
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,  
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.  
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe…  
When there are regrets, one who has regrets has destroyed a vital condition for joy. …

‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
„Чего [вначале] не существует, когда нет старости и смерти, с уничтожением чего уничтожаются старость и смерть'?
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
„Существует рождение — есть старость, и смерть, рождение — причина старости и смерти“.
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?  
„Что существует, когда есть рождение, что причина рождения“?
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.  
„Существует становление — есть и рождение, становление — причина рождения“.
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?  
„Что существует, когда есть становление, что причина становления“?
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
„Существует стремление — есть и становление, стремление — причина становления“.
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
„Что существует, когда есть стремление, что причина стремления“?
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
„Существует жажда — есть и стремление, жажда — причина стремления“.
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?  
„Что существует, когда есть жажда, что причина жажды“?
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.  
„Существует ощущение — есть и жажда, ощущение — причина жажды“.
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?  
„Что существует, когда есть ощущение, что причина ощущения“?
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.  
„Существует соприкосновение — есть и ощущение, соприкосновение — причина ощущения“.
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?  
„Что существует, когда есть соприкосновение, что причина соприкосновения“?
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.  
„Существует шесть оснований [чувственного восприятия] — есть и соприкосновение, шесть оснований [чувственного восприятия] — причина соприкосновения“.
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?  
„Что существует, когда есть шесть оснований [чувственного восприятия], что причина шести оснований [чувственного восприятия]“?
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
„Существуют имя и форма — есть и шесть оснований [чувственного восприятия], имя и форма — причина шести оснований [чувственного восприятия]“.
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
„Чего не существует, когда нет имени и формы, с уничтожением чего уничтожаются имя и форма“?
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
„Не существует сознания — нет ни имени, ни формы, с уничтожением сознания уничтожаются имя и форма“.
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?  
„Чего не существует, когда нет сознания, с уничтожением чего уничтожается сознание“?
‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.  
„Не существует имени и формы — нет и сознания, с уничтожением имени и формы уничтожается сознание“.

devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?  
божества в состоянии божеств, гандхаббы в состоянии гандхаббов, яккхи в состоянии яккхов, существа в состоянии существ, люди в состоянии людей, четвероногие в состоянии четвероногих, птицы в состоянии птиц, змеи в состоянии змей, то ни там ни где-либо ещё не было бы рождения существ в том состоянии. При повсеместном отсутствии рождения, при условии прекращения рождения возможно ли будет обнаружить старость и смерть'? sarīsapānaṁ vā sarīsapattāya → siriṁsapānaṁ vā siriṁsapattāya (bj, km, pts1ed); siriṁsapānaṁ siriṁsapattāya (sya-all)
kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?  
вовлеченность в желания, вовлеченность в материю, вовлеченность в нематериальное - при повсеместном отсутствии вовлеченности, при условии прекращения вовлеченности возможно ли будет обнаружить зарождение'?
kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?  
привязанность к чувственным удовольствиям, привязанность к образам действия и обетам, привязанность к взглядам, привязанность к теориям о личности - при повсеместном отсутствии привязанности, при условии прекращения привязанности возможно ли будет обнаружить вовлеченность'?
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?  
жажда образного, жажда звуков, жажда запахов, жажда вкусов, жажда осязаемых предметов, жажда познаваемых явлений - при повсеместном отсутствии жажды возможно ли будет обнаружить привязанность'?
cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?  
ощущение, вызванное соприкосновением зрения, ощущение, вызванное соприкосновением слуха, ощущение, вызванное соприкосновением обоняния, ощущение, вызванное соприкосновением чувства вкуса, ощущение, вызванное соприкосновением осязания, ощущение, вызванное соприкосновением рассудка - при повсеместном отсутствии соприкосновения возможно ли будет обнаружить жажду'?
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?  
Если бы оберегания не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии оберегания возникли бы различные дурные и неблаготворные виды поведения: взятие в руки дубин и оружий, конфликты, ссоры и размолвки, оскорбления, клевета и ложь'?
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?  
Если бы жадности не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии жадности возможно ли будет обнаружить оберегание'?
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā”ti?  
Если бы собственничества не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии собственничества возможно ли будет обнаружить жадность'?
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?  
Если бы пристрастия не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии пристрастия возможно ли будет обнаружить собственничество'?
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti?  
Если бы желания и страсти не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии желания и страсти возможно ли будет обнаружить пристрастие'?
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?  
Если бы принятия решений не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии принятия решений возможно ли будет обнаружить желание и страсть'?
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?  
Если бы приобретения не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии приобретения возможно ли будет обнаружить принятие решений'?
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?  
Если бы поиска не было вообще, никоим образом, никакого нигде, при повсеместном отсутствии поиска возможно ли будет обнаружить приобретение?'?
kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?  
жажды чувственных удовольствий, жажды якобы вечно существующего или жажды якобы полностью уничтожающегося, при повсеместном отсутствии жажды возможно ли будет обнаружить поиск'?
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?  
соприкосновение зрения, соприкосновение слуха, соприкосновение обоняния, соприкосновение чувства вкуса, соприкосновение осязания, соприкосновение рассудка - при повсеместном отсутствии соприкосновения возможно ли будет обнаружить ощущение'?
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?  
Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения в материальном теле'?
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?  
Если бы те качества, черты, признаки и указатели, посредством которых есть описание материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение воздействия в умственном теле'?
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?  
'Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела и материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения и соприкосновение воздействия'?
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?  
'Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственно-материального полностью отсутствовали, возможно ли будет обнаружить соприкосновение'?
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?  
То, в при полном отсутствии ощущения, с прекращением ощущения, может ли возникнуть мысль 'я есть'?

kismiṁ asati issāmacchariyaṁ na hotī”ti?  
в чьем отсутствии не бывает зависти и жадности?»
piyāppiye asati issāmacchariyaṁ na hotī”ti.  
в отсутствии любимого и нелюбимого не бывает зависти и жадности».
kismiṁ asati piyāppiyaṁ na hotī”ti?  
в чьем отсутствии не бывает любимого и нелюбимого?»
chande asati piyāppiyaṁ na hotī”ti.  
в отсутствии желания не бывает любимого и нелюбимого».
kismiṁ asati chando na hotī”ti?  
в чьем отсутствии не бывает желания?»
vitakke asati chando na hotī”ti.  
в отсутствии озабоченности не бывает желания».
kismiṁ asati vitakko na hotī”ti?  
в чьем отсутствии не бывает озабоченности?»
papañcasaññāsaṅkhāya asati vitakko na hotī”ti.  
в отсутствии препятствия ослепления не бывает озабоченности».

“Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—  
“When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Calite asati passaddhi,  
When there’s no agitation there is tranquility.
Natiyā asati āgatigati na hoti.  
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.  
When there’s no passing away and reappearing there’s no this world or world beyond or between the two. na ubhayamantarena → na ubhayamantare (sabbattha) "

So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет глаза, нет формы, нет сознания глаза, то невозможно указать на проявление контакта.
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет проявления контакта, то невозможно указать на проявление чувства.
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет проявления чувства, то невозможно указать на проявление восприятия.
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет проявления восприятия, то невозможно указать на проявление обдумывания.
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет проявления обдумывания, то невозможно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием.
So vatāvuso, sotasmiṁ asati sadde asati …pe…  
Когда нет уха…
ghānasmiṁ asati gandhe asati …pe…  
Когда нет носа…
jivhāya asati rase asati …pe…  
Когда нет языка…
kāyasmiṁ asati phoṭṭhabbe asati …pe…  
Когда нет тела…
manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет ума, нет умственного феномена, нет сознания ума…
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
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Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
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Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
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Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.  
Когда нет проявления обдумывания, то невозможно указать на проявление осаждения восприятиями и идеями, [рождёнными] умственным разрастанием.

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo.  
Если, когда он изучает опасность этих мыслей, в нём всё ещё возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, то ему следует постараться забыть эти мысли, не уделять им внимание.
Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
Когда он старается забыть эти мысли, не уделять им внимание, то тогда любые плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, отбрасываются в нём и затихают.
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ.  
Если, когда он старается забыть эти мысли, [старается] не уделять им внимание, в нём всё ещё возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, то ему следует уделить внимание успокоению мысленного формирователя этих мыслей.
Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
Точно так же…
Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
старается забыть эти мысли…

So evaṁ samanupassanto asati na paritassatī”ti.  
Поскольку он считает всё это таковым, он не волнуется о том, чего не существует.
“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?  
– Уважаемый, может ли быть волнение о том, чего не существует внешне?
Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.  
Вот каким образом может быть волнение о том, чего не существует внешне.
“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?  
– Но, уважаемый, может ли не быть волнения о том, чего не существует внешне?
Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.  
Вот каким образом может не быть волнения о том, чего не существует внешне.
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?  
– Но, уважаемый, может ли быть волнение о том, чего не существует внутренне?
Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.  
Вот каким образом может быть волнение о том, чего не существует внутренне.
“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?  
“– Но, уважаемый, может ли не быть волнения о том, чего не существует внутренне?
Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.  
Вот каким образом может не быть волнения о том, чего не существует внутренне.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—  
Когда этого не существует, не возникает и того; с прекращением этого, прекращается и то». Так,

Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.  
Потому что когда есть болезнь, есть потребность в лекарстве, а когда болезни нет, то и нет потребности в лекарстве». ",

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti.  
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то». ",
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati.  
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то» – это ещё более неясно для меня. ",

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.  
And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part. yadapi → yadipi (mr) "
Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.  
And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—  
Когда этого нет, то не возникает и того. С прекращением этого прекращается и то. То есть: ",

Calite asati passaddhi,  
When there’s no agitation there is tranquility.
Natiyā asati āgatigati na hoti.  
When there’s no inclination there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.  
When there’s no passing away and reappearing there’s no this world or world beyond or between the two.

‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?  
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.  
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?  
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.  
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?  
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.  
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?  
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.  
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?  
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.  
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?  
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.  
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?  
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?  
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.  
‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?  
‘When what doesn’t exist are there no choices? When what ceases do choices cease?’
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.  
‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?  
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.  
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
‘kimhi nu kho asati jāti na hoti …pe…  
‘When what doesn’t exist is there no rebirth? …
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.  
‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;  
and the knowledge that when rebirth doesn’t exist, there is no old age and death.
atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;  
Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ;  
Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;  
The knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;  
Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ;  
Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.
Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.  
With no support, consciousness is not established.
Natiyā asati āgatigati na hoti.  
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.

‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti;  
‘When this exists, that is; when this doesn’t exist, that is not.

kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?  
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti → etthantare pāṭhopi tattha tatheva
‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.  
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. imasmiṁ asati idaṁ na hoti … → etthantare pāṭhopi tattha tatheva "
Avijjāya asati saṅkhārā na honti;  
When ignorance doesn’t exist choices don’t come to be.
saṅkhāresu asati viññāṇaṁ na hoti;  
When choices don't exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṁ na hoti;  
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṁ na hoti …pe…  
When name and form don’t exist the six sense fields don’t come to be. …
jātiyā asati jarāmaraṇaṁ na hotī’ti.  
When rebirth doesn’t exist old age and death don’t come to be.’

‘kiṁ nu kho kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?  
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…  
When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
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‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.  
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Avijjāya asati saṅkhārā na honti;  
When ignorance doesn’t exists, choices don’t come to be.
saṅkhāresu asati viññāṇaṁ na hoti;  
When choices don’t exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṁ na hoti;  
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṁ na hoti …pe…  
When name and form don’t exist the six sense fields don’t come to be. …
jātiyā asati jarāmaraṇaṁ na hotī’ti.  
When rebirth doesn’t exist old age and death don’t come to be.’

Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.  
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?  
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
bhave sati jāti hoti, bhave asati jāti na hotī’ti.  
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’
kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti?  
When what exists do choices come to be? When what does not exist do choices not come to be?’
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.  
When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?  
“And when there are no choices at all, with the cessation of choices, would consciousness still be found?”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?  
“And when there’s no consciousness at all, would name and form still be found?”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?  
“And when there are no name and form at all, would the six sense fields still be found?”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?  
“And when there are no six sense fields at all, would contact still be found?”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?  
“And when there’s no contact at all, would feeling still be found?”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?  
“And when there’s no feeling at all, would craving still be found?”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?  
“And when there’s no craving at all, would grasping still be found?”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.  
“And when there’s no grasping at all, would continued existence still be found?”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?  
“And when there’s no continued existence at all, would rebirth still be found?”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?  
“And when there’s no rebirth at all, would old age and death still be found?”

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati—  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti.  
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

‘kimhi nu kho asati, jarāmaraṇaṁ na hoti;  
‘When what doesn’t exist is there no old age and death?
‘jātiyā kho asati, jarāmaraṇaṁ na hoti;  
‘When rebirth doesn’t exist there is no old age and death.
‘kimhi nu kho asati jāti na hoti …pe…  
‘When what doesn’t exist is there no rebirth …
‘viññāṇe kho asati, nāmarūpaṁ na hoti;  
‘When consciousness doesn’t exist there is no name and form.
‘kimhi nu kho asati viññāṇaṁ na hoti;  
‘When what doesn’t exist is there no consciousness?
‘nāmarūpe kho asati, viññāṇaṁ na hoti;  
‘When name and form don’t exist, there is no consciousness.

Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.  
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?  
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.  
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’

Pubbantānudiṭṭhīnaṁ asati, aparantānudiṭṭhiyo na honti.  
Not having theories about the past, they have no theories about the future.
Aparantānudiṭṭhīnaṁ asati, thāmaso parāmāso na hoti.  
Not having theories about the future, they don’t obstinately stick to them. thāmaso → thāmasā (bj, sya-all, km)
Thāmase parāmāse asati rūpasmiṁ …  
Not misapprehending, the mind becomes dispassionate towards form, Thāmase → thāmasā (bj, sya-all, km); thāmaso (mr) "

Nandiyā asati sārāgo na hoti;  
When there’s no relishing there’s no lust.
sārāge asati saṁyogo na hoti.  
When there’s no lust there’s no yoking.
Nandiyā asati sārāgo na hoti;  
When there’s no relishing there’s no lust.
sārāge asati saṁyogo na hoti.  
When there’s no lust there’s no yoking.

Calite asati passaddhi hoti.  
When there’s no agitation there is tranquility.
Natiyā asati āgatigati na hoti.  
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.  
When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.  
When there’s no passing away and reappearing, there’s no this world or world beyond or between the two.

Pāmojje asati pīti na hoti.  
When there’s no joy, there’s no rapture.
Pītiyā asati passaddhi na hoti.  
When there’s no rapture, there’s no tranquility.
Passaddhiyā asati dukkhaṁ hoti.  
When there’s no tranquility, there’s suffering.
Pāmojje asati pīti na hoti.  
When there’s no joy, there’s no rapture.
Pītiyā asati passaddhi na hoti.  
When there’s no rapture, there’s no tranquility.
Passaddhiyā asati dukkhaṁ hoti.  
When there’s no tranquility, there’s suffering.

“kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti?  
“Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?”
“Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti …pe…  
“Sister, when there’s an eye, the perfected ones declare that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain.
jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti …pe….  
When there’s an ear … nose … tongue … body …
Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti.  
mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”

Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na paññāyati;  
When there are no hands, picking up and putting down aren’t found.
pādesu asati abhikkamapaṭikkamo na paññāyati;  
When there are no feet, coming and going aren’t found.
pabbesu asati samiñjanapasāraṇaṁ na paññāyati;  
When there are no joints, contracting and extending aren’t found.
kucchismiṁ asati jighacchā pipāsā na paññāyati.  
When there’s no belly, hunger and thirst aren’t found.
Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…  
In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati …pe…  
When there’s no ear … nose … tongue … body …
manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti.  
mind, pleasure and pain don’t arise internally conditioned by mind contact.” "

Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na hoti;  
When there are no hands, there’s no picking up and putting down.
pādesu asati abhikkamapaṭikkamo na hoti;  
When there are no feet, there’s no coming and going.
pabbesu asati samiñjanapasāraṇaṁ na hoti;  
When there are no joints, there’s no contracting and extending.
kucchismiṁ asati jighacchā pipāsā na hoti.  
When there’s no belly, there’s no hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…  
In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati …pe…  
When there’s no ear … nose … tongue … body …
manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti.  
mind, pleasure and pain don’t arise internally conditioned by mind contact.”

imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?  
When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?  
When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti?  
When what exists do these views come to be? When what doesn’t exist do these views not come to be?’”
imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.  
These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.”

iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati;  
When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is:

Pāmojje asati, pīti na hoti.  
When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.  
When there’s no rapture, there’s no tranquility.
Passaddhiyā asati, dukkhaṁ viharati.  
When there’s no tranquility, there’s suffering.
Pāmojje asati, pīti na hoti.  
When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.  
When there’s no rapture, there’s no tranquility.
Passaddhiyā asati, dukkhaṁ viharati.  
When there’s no tranquility, there’s suffering.