Tathāgato ca arahaṁ sammāsambuddho, paccekabuddho ca.   The Realized One, the perfected one, the fully awakened Buddha; and an independent Buddha.  

ye cassa anujīvino.   and those dependent for their livelihood.  

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.   Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.  
pañcālaputto → pañcāliputto (bj, sya-all, km, pts1ed) 
Sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.  
It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.  

Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho—  A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.  

Ye cassa anujīvino.   and those dependent for their livelihood.  

ye cassa anujīvino.   and those dependent on him for their livelihood.  

‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti.   ‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’  
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā.  
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions.  
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā.  
She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.  

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:   Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,  

So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane   I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.  

So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ.   I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.  

Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.   First, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  

Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.   First, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.  
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions.  

yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya …pe…   It would be more fruitful to feed one independent Buddha than a hundred perfected ones.  
yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya …pe…  
It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred independent Buddhas.  

Tathāgato arahaṁ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū—  A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; one freed both ways; one freed by wisdom; a direct witness; one attained to view; one freed by faith; a follower by faith; a follower of teachings; a member of the spiritual family.  

Tatrāññatarassa dāsassa vā upavāsassa vā evaṁ hoti:   And a bondservant or dependent thinks:  

Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṁ bhikkhuṁ etadavoca:   Then Tudu the independent brahmā went to Kokālika, and standing in the sky he said to him,  
kho turū paccekabrahmā → tadupaccekabrahmā (bj); tudipaccekabrahmā (sya-all); tuduppaccekabrahmā (pts1ed); turi paccekabrahmā (mr) 
“Ahaṁ turū paccekabrahmā”ti.  
“I am Tudu the independent brahmā.”  

Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.   But that view is created, conditioned, chosen, dependently originated.  
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.  
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.  
But that view is created, conditioned, chosen, dependently originated.  
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.  
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.  
But that view is created, conditioned, chosen, dependently originated.  
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
Anything that is created, conditioned, chosen, and dependently originated is impermanent.  
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.  
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent.  
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.  
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.  

So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati.   They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati;  
They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe…  
That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world.  
yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati;  
They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  

4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā   4.4. Dependent Origination  

Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:   Then Pokkharasādi saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,  

Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:   Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,  

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo.   It’s hard for them to see this topic; that is, specific conditionality, dependent origination.  
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,  
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:  
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,  

1. Paṭiccasamuppāda   1. Dependent Origination  
Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.  
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”  
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.  
This dependent origination is deep and appears deep.  
Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  

Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.   A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.  
cakkavattī → cakkavatti (sya-all, km, mr)  
Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho?  
And for what reason is an independent Buddha worthy of a monument?  
‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.  
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’  
Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.  
It is for this reason that an independent Buddha is worthy of a monument.  

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.   Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  
It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.  
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  
They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.   Skill in the sense fields and skill in dependent origination.  

kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.   Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.  

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.   Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  
It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.  
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.  
They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.  

Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to sights known by the eye in the past, future, and present.  
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…  
Nose consciousness arises dependent on the nose and smells. …  
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…  
Body consciousness arises dependent on the body and touches. …  
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to ideas known by the mind in the past, future, and present.  

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo.   It’s hard for them to see this topic; that is, specific conditionality, dependent origination.  

Sā ca kho paṭicca, no apaṭicca.   That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca’.  
Dependent on contact.’  
Sā ca kho paṭicca, no apaṭicca.  
That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;  
“One who sees dependent origination sees the teaching.  
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.  
One who sees the teaching sees dependent origination.”  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;  
“One who sees dependent origination sees the teaching.  
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.  
One who sees the teaching sees dependent origination.”  
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.  
And these five grasping aggregates are indeed dependently originated.  

Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?   How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”  
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.  
That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”  

Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.   In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.”  
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?  
Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?  
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.  
For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.”  
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.  
For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be.  
“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.  
Consciousness is reckoned according to the very same condition dependent upon which it arises.  
saṅkhyaṁ gacchati → saṅkhaṁ gacchati (bj, pts1ed)  
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;  
Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.  
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;  
Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.  
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;  
Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.  
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;  
Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.  
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;  
Consciousness that arises dependent on the body and touches is reckoned as body consciousness.  
manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.  
Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.  
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.  
It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.  
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati;  
A fire that burns dependent on logs is reckoned as a log fire.  
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati;  
A fire that burns dependent on twigs is reckoned as a twig fire.  
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati;  
A fire that burns dependent on grass is reckoned as a grass fire.  
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;  
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.  
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;  
A fire that burns dependent on husks is reckoned as a husk fire.  
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.  
A fire that burns dependent on rubbish is reckoned as a rubbish fire.  
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.  
In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …  

Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;   Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light.  

Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:   Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.  
Asitassa hitassa,  
independent and fearless;  
hitassa → appahīnassa (bj, pts1ed); appabhītassa (sya-all)  

Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?   is there even a single layman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”  
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti?  
is there even a single laywoman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”  

Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;   Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:  
Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:  

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo.   It’s hard for them to see this topic; that is, specific conditionality, dependent origination.  

Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:   Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:  

Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.   It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.  
Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati;  
A fire that burns dependent on logs is reckoned as a log fire.  
sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati;  
A fire that burns dependent on twigs is reckoned as a twig fire.  
tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati;  
A fire that burns dependent on grass is reckoned as a grass fire.  
gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati.  
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.  

Paṭiccasamuppādadassā,   Seeing dependent origination,  

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.   And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
appaṭibaddho → apaṭibaddho (pts1ed); appaṭibandho (mr)  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.  
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.  

‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.   ‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits.  
viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.  
or known; independent, untied, liberated, detached, my mind free of limits.  

“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—  “Ānanda, it’s when a mendicant is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible.  
“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?  
“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?”  
Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti.  
That’s how a mendicant is qualified to be called ‘skilled in dependent origination’.”  

Bhūtapubbaṁ, bhikkhave, pañca paccekabuddhasatāni imasmiṁ isigilismiṁ pabbate ciranivāsino ahesuṁ.   Once upon a time, five hundred independent Buddhas dwelt for a long time on this Isigili.  
Ācikkhissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;  
I shall declare the names of the independent Buddhas;  
Ācikkhissāmi → acikkhissāmi vo (mr)  
kittayissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;  
I shall extol the names of the independent Buddhas;  
desessāmi, bhikkhave, paccekabuddhānaṁ nāmāni.  
I shall teach the names of the independent Buddhas.  
“Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;  
“The independent Buddhas who dwelt for a long time on this Isigili were named Ariṭṭha,  
Paccekamevajjhagamaṁsu bodhiṁ;  
who each achieved awakening independently;  
Paccekabuddhā bhavanettikhīṇā,  
independent Buddhas, enders of the conduit to rebirth.  

bhikkhusaṅghaṁ paṭicca ekattaṁ;   There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha.  
evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.  
In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness.  
araññasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’  
araññasaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.  
evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.  
so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth.  
pabbatavisamaṁ taṁ sabbaṁ → pabbatavisamaṁ sabbaṁ (mr)  
pathavīsaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of earth.’  
pathavīsaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.  
ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’  
ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.  
viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’  
viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness.  
ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’  
ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’  
Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.  
nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’  
nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.  
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.  
There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’  
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.  
There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.  
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.  
There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’  
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.  
There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’  

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.   Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.  
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …  

Paccekasambuddhe dānaṁ deti—  One gives a gift to an independent Buddha.  
Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe.  
Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of sensual desire, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or an independent Buddha? How much more so a Realized One, a perfected one, a fully awakened Buddha?  

‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti.   ‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’  
‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ …  
‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ …  
‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ …  
‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ …  
‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’  
‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.’ …  
na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti.  
idea, and there shall be no consciousness of mine dependent on idea.’  
‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ …  
na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.  
mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’  
na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti.  
mind contact, and there shall be no consciousness of mine dependent on mind contact.’  
na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti.  
feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’  
na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti.  
consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’  
na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti.  
consciousness, and there shall be no consciousness of mine dependent on consciousness.’  
na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti.  
the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.’  
‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’  
‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’  
‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti.  
‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and there shall be no consciousness of mine dependent on that.’  

‘nissitassa calitaṁ, anissitassa calitaṁ natthi.   ‘For the dependent there is agitation. For the independent there’s no agitation.  

“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.   Because each kind of feeling arises dependent on the corresponding condition.  
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.  
Because each kind of feeling arises dependent on the corresponding condition.  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,   Eye consciousness arises dependent on the eye and sights.  
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,  
Ear consciousness arises dependent on the ear and sounds.  
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,  
Nose consciousness arises dependent on the nose and smells.  
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,  
Tongue consciousness arises dependent on the tongue and tastes.  
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,  
Body consciousness arises dependent on the body and touches.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.  
Mind consciousness arises dependent on the mind and ideas.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;  
Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact.  
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;  
Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact.  
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;  
Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.  
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;  
Body consciousness arises dependent on the body and touches. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.  
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;  
Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a condition for feeling.  
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;  
Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a condition for feeling.  
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;  
Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a condition for feeling.  
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;  
Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a condition for feeling.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.  
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.  
manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.  
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.  
“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for what is felt as pleasant, painful, or neutral.  

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.   That’s conditioned, coarse, and dependently originated.  
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.  
That’s conditioned, coarse, and dependently originated.  
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.  
That’s conditioned, coarse, and dependently originated.  
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.  
That’s conditioned, coarse, and dependently originated.  
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.  
That’s conditioned, coarse, and dependently originated.  
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.  
That’s conditioned, coarse, and dependently originated.  

Anissito aññamaheṭhayāno,   Independent, not disturbing others,  

Sucetaso anissito tadānisaṁso”ti.  healthy-minded, independent, that is their reward.” 

Sucetaso anissito tadānisaṁso”ti.  healthy-minded, independent, that is their reward.” 

Bhūtapubbaṁ so, mahārāja, seṭṭhi gahapati taggarasikhiṁ nāma paccekasambuddhaṁ piṇḍapātena paṭipādesi.   Once upon a time, great king, that financier householder provided almsfood on behalf of an independent Buddha named Tagarasikhī.  
Ye cassa anujīvino.  
and those dependent for their livelihood:  

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo.   It’s hard for them to see this topic; that is, specific conditionality, dependent origination.  

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṁ paccekabrahmānaṁ etadavoca:   Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa,  
paccekaṁ dvārabāhaṁ → paccekadvārabāhaṁ (pts1ed, mr)  
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṁ brahmānaṁ saṁvejetvā tatthevantaradhāyiṁsu.  
Then after inspiring awe in that Brahmā, the independent brahmās Subrahmā and Suddhāvāsa vanished right there.  

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.   Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.  

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.   Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.  

Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhito kokālikaṁ bhikkhuṁ etadavoca:   Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him,  
turū → tudu (bj, sya-all, km, pts1ed, pts2ed)  
“Ahaṁ turū paccekabrahmā”ti.  
“I am Tudu the independent brahmā.”  

“Neva taṁ upajīvāma,   “I’m no dependent of yours,  

Paṭiccasamuppādasutta   Dependent Origination  
Paṭiccasamuppādasutta → desanā (pts1ed, pts2ed) 
“paṭiccasamuppādaṁ vo, bhikkhave, desessāmi.  
“Mendicants, I will teach you dependent origination.  
“Katamo ca, bhikkhave, paṭiccasamuppādo?  
“And what is dependent origination?  
Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.  
This is called dependent origination.  

“Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi.   “Mendicants, I will teach and analyze for you dependent origination.  
“Katamo ca, bhikkhave, paṭiccasamuppādo?  
“And what is dependent origination?  

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.   you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.  

“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.   “Mendicants, I will teach you dependent origination and dependently originated phenomena.  
“Katamo ca, bhikkhave, paṭiccasamuppādo?  
“And what is dependent origination?  
ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.  
this is called dependent origination.  
Katame ca, bhikkhave, paṭiccasamuppannā dhammā?  
And what are the dependently originated phenomena?  
Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.  
Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.  
These are called the dependently originated phenomena.  
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati:  
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it’s quite impossible for them to turn back to the past, thinking:  
paṭidhāvissati → paridhāvissati (bj)  
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.  
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”  

“Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā.   “Reverends, the Buddha said that suffering is dependently originated.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  
Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā.  
I have said that suffering is dependently originated.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  

“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā.   “Reverend, the Buddha said that pleasure and pain are dependently originated.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  
Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā.  
I have said that pleasure and pain are dependently originated.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  

“Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā.   “Upavāna, I have said that suffering is dependently originated.  
Kiṁ paṭicca?  
Dependent on what?  
Phassaṁ paṭicca.  
Dependent on contact.  

Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:   A learned noble disciple carefully and rationally applies the mind to dependent origination itself:  

Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:   A noble disciple carefully and rationally applies the mind to dependent origination itself:  

Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe…   A noble disciple carefully and rationally applies the mind to dependent origination itself …  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …pe…  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …pe…  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …pe…  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …pe…  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …pe…  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …pe…  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   “Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca …pe…  
Ear consciousness arises dependent on the ear and sounds. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:   Rather, a learned noble disciple has only knowledge about this that is independent of others:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  

Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:   Rather, a learned noble disciple has only knowledge about this that is independent of others:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  

Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.   in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”  
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.  
This dependent origination is deep and appears deep.  

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:   In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:  

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:   In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:  
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā.  
Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā.  
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.  
adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.   Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.  
visākho pañcālaputto → visākho pañcāliputto (bj) 
sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.  
It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”  

“Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.   “Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.  
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  

Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.   It’s when a mendicant examines by way of the elements, sense fields, and dependent origination.  

Yo sāro brahmacariyassa,   They are independent of others  

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.   So that conditioned phenomenon is impermanent, conditioned, and dependently originated.  
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.  
and that ignorance are also impermanent, conditioned, and dependently originated.  
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.  
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.  
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.  
and that ignorance are also impermanent, conditioned, and dependently originated.  
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.  
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.  
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.  
and that ignorance are also impermanent, conditioned, and dependently originated.  

Aparappaccayā ñāṇamevassa ettha hoti.   Your knowledge about this is independent of others.  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Sotañca paṭicca sadde ca uppajjati …  
Ear consciousness arises dependent on the ear and sounds. …  
ghānañca paṭicca gandhe ca …  
Nose consciousness arises dependent on the nose and smells. …  
jivhañca paṭicca rase ca …  
Tongue consciousness arises dependent on the tongue and tastes. …  
kāyañca paṭicca phoṭṭhabbe ca …  
Body consciousness arises dependent on the body and touches. …  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

‘nissitassa calitaṁ, anissitassa calitaṁ natthi.   ‘For the dependent there is agitation. For the independent there’s no agitation.  

“Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti.   “Mendicants, consciousness exists dependent on a duality.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ.  
Eye consciousness arises dependent on the eye and sights.  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati.  
But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.  
But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?  
Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.  
Mind consciousness arises dependent on the mind and ideas.  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati.  
But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?  
Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati.  
But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?  
Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti.  
This is how consciousness exists dependent on a duality.”  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
Ayaṁ dukkhassa samudayo …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.  
Mind consciousness arises dependent on the mind and ideas.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.   “Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.  
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.  

Phassaṁ paṭicca uppajjati sukhā vedanā.   Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe…  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
Phassaṁ paṭicca uppajjati sukhā vedanā.  
Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  

Phassaṁ paṭicca uppajjati sukhā vedanā.   There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.  
Phassaṁ paṭicca uppajjati sukhā vedanā.  
There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Phassaṁ paṭicca uppajjati dukkhā vedanā.  
There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful.  
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  

“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?   Does eye consciousness arise dependent on the eye and sights?”  
“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?  
mind consciousness arise dependent on the mind and ideas?”  

Anissito aññamaheṭhayāno,   Independent, not disturbing others,  

Sā ca kho paṭicca, no appaṭicca.   That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Imameva kāyaṁ paṭicca.  
Dependent on my own body.  
Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.  
But this body is impermanent, conditioned, dependently originated.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.  
So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  
Sā ca kho paṭicca, no appaṭicca.  
That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Imameva kāyaṁ paṭicca.  
Dependent on my own body.  
Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.  
But this body is impermanent, conditioned, dependently originated.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti.  
So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  
Sā ca kho paṭicca, no appaṭicca.  
That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Imameva kāyaṁ paṭicca.  
Dependent on my own body.  
Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.  
But this body is impermanent, conditioned, dependently originated.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.  
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’  

sā ca kho paṭicca, no appaṭicca.   That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Imameva phassaṁ paṭicca.  
Dependent on this very contact.  
Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno.  
But this contact is impermanent, conditioned, dependently originated.  
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.  
So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’  
sā ca kho paṭicca, no appaṭicca.  
That’s dependent, not independent.  
Kiṁ paṭicca?  
Dependent on what?  
Imameva phassaṁ paṭicca.  
Dependent on this very contact.  

“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.   “Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.  
These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.” 

Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhā vedanā.   Pleasant feeling arises dependent on a contact to be experienced as pleasant.  
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhā vedanā.  
Painful feeling arises dependent on a contact to be experienced as painful.  
Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.  
Neutral feeling arises dependent on a contact to be experienced as neutral.  
Tajjaṁ phassaṁ paṭicca tajjā vedanā uppajjanti.  
The appropriate feeling arises dependent on the corresponding contact.  

Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ.   The faculty of pleasure arises dependent on a contact to be experienced as pleasant.  
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ.  
The faculty of pain arises dependent on a contact to be experienced as painful.  
Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ.  
The faculty of happiness arises dependent on a contact to be experienced as happiness.  
Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ.  
The faculty of sadness arises dependent on a contact to be experienced as sadness.  
Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.  
The faculty of equanimity arises dependent on a contact to be experienced as equanimous.  
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ.  
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.  
upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.  
equanimity arises dependent on a contact to be experienced as equanimous.  

Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti—  A noble disciple rationally applies the mind to dependent origination itself: