‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo.
‘The pleasure and happiness that arise from the world: this is its gratification.

Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

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.
Sotañca pajānāti, sadde 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 ear, sounds, and the fetter …
Ghānañca pajānāti, gandhe 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 nose, smells, and the fetter …
Jivhañca pajānāti, rase 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 tongue, tastes, and the fetter …
Kāyañca pajānāti, phoṭṭhabbe 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 body, touches, and the fetter …
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, thoughts, 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.

dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…).
Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.

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.
Sotañca pajānāti, sadde 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 ear, sounds, and the fetter …
Ghānañca pajānāti, gandhe 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 nose, smells, and the fetter …
Jivhañca pajānāti, rase 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 tongue, tastes, and the fetter …
Kāyañca pajānāti, phoṭṭhabbe 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 body, touches, and the fetter …
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, thoughts, 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.

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
“The pleasure and happiness that arise from this beauty and prettiness

Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.

“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
Consciousness is reckoned according to the specific conditions dependent upon which it arises.
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.
In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. …

Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ; ‘bhāyitabbaṁ etassa sukhassā’ti vadāmi.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ.
The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure.

“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.
“The pleasure and happiness that arise from form: this is its gratification.
viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.
consciousness: this is its gratification.

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure.

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. …
Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.
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Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.
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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.

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ.
“Mendicants, diversity of elements gives rise to diversity of contacts.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ?
And how does diversity of elements give rise to diversity of contacts?
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso.
The eye element gives rise to eye contact.
manodhātuṁ paṭicca uppajjati manosamphasso.
The mind element gives rise to mind contact.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts.” "

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ.
“Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ?
And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…
The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements.” "

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ.
“Mendicants, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā …pe…
The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. …
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā.
The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.” "

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ.
“Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn’t give rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe…
The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements.” "

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

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ;
“Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches.
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ.
Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ;
And how does diversity of elements give rise to diversity of perceptions …
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?
diversity of perceptions doesn’t give rise to diversity of elements?
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe…
The sight element gives rise to the perception of sights …
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… dhammapariyesanā;
The thought element gives rise to the perception of thoughts … the search for thoughts.
no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.
The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ;
That’s how diversity of elements gives rise to diversity of perceptions …
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.” "

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

“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ,
“Mendicants, diversity of elements gives rise to diversity of perceptions.
saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ,
Diversity of perceptions gives rise to diversity of thoughts. …
pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ;
Diversity of searches gives rise to diversity of gains.
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ,
Diversity of gains doesn’t give rise to diversity of searches.
no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati …pe…
Diversity of searches doesn’t give rise to diversity of passions. …
saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ.
Diversity of perceptions doesn’t give rise to diversity of elements.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ,
And how does diversity of elements give rise to diversity of perceptions,
saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ?
and diversity of perceptions give rise to diversity of thoughts?
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ,
while diversity of gains doesn’t give rise to diversity of searches …
no pariyesanānānattaṁ paṭicca uppajjati pariḷāha …
passions …
no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?
thoughts … perceptions … elements?
Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe…
The sight element gives rise to the perception of sights …
dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe…
The thought element gives rise to the perception of thoughts …
dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho;
The search for thoughts gives rise to gaining thoughts.
no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.
The gaining of thoughts doesn’t give rise to the search for thoughts. The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to feeling born of thought contact. Feeling born of thought contact doesn’t give rise to thought contact. Thought contact doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe…
That’s how diversity of elements gives rise to diversity of perceptions …
no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.”

Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.
The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures.
Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā …
The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches …
Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo …pe… vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā …
The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches …
Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
The element of renunciation gives rise to perceptions of renunciation.
nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo,
Perceptions of renunciation give rise to thoughts of renunciation.
nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando,
Thoughts of renunciation give rise to enthusiasm for renunciation.
nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho,
Enthusiasm for renunciation gives rise to fervor for renunciation.
nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā;
Fervor for renunciation gives rise to the search for renunciation.
Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā,
The element of good will gives rise to perceptions of good will.
abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe…
Perceptions of good will give rise to thoughts of good will. …
Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā,
The element of harmlessness gives rise to perceptions of harmlessness.
avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo,
Perceptions of harmlessness give rise to thoughts of harmlessness. …
avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando,
enthusiasm for harmlessness …
avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho,
fervor for harmlessness …
avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā;
the search for harmlessness.

“Dhātuṁ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.
“Mendicants, an element gives rise to a perception, a view, and a thought.”
Hīnaṁ, kaccāna, dhātuṁ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā;
An inferior element gives rise to inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aims, inferior wishes, an inferior person, and inferior speech.
Majjhimaṁ, kaccāna, dhātuṁ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā;
A middling element gives rise to middling perceptions, middling views, middling thoughts, middling intentions, middling aims, middling wishes, a middling person, and middling speech.
Paṇītaṁ, kaccāna, dhātuṁ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā;
A superior element gives rise to superior perceptions, superior views, superior thoughts, superior intentions, superior aims, superior wishes, a superior person, and superior speech.

‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo;
‘The pleasure and happiness that arise from the earth element: this is its gratification.
yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo;
The pleasure and happiness that arise from the air element: this is its gratification.

‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo.
‘The pleasure and happiness that arise from form: this is its gratification.
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.
The pleasure and happiness that arise from feeling …
Yaṁ saññaṁ paṭicca uppajjati …pe…
perception …
yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo.
choices …
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo.
consciousness: this is its gratification.

Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from form: this is its gratification.
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from feeling: this is its gratification.
Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—
sn22.57
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from consciousness: this is its gratification.

“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.
“The pleasure and happiness that arise from form: this is its gratification.
yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.
consciousness: this is its gratification.

‘yaṁ kho cakkhuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ cakkhussa assādo.
‘The pleasure and happiness that arise from the eye: this is its gratification.
yaṁ jivhaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ jivhāya assādo.
tongue …
yaṁ manaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manassa assādo.
mind: this is its gratification.

‘yaṁ kho rūpe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpānaṁ assādo.
sn35.14
yaṁ dhamme paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ dhammānaṁ assādo.
sn35.14

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.
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Phassaṁ paṭicca uppajjati dukkhā vedanā.
sn35.129
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe…
sn35.129
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.

‘dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan’ti.
‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’
Kathaṁ nu kho, bhante, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti?
How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?”
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.
Evaṁ kho, gahapati, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.” "

Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe…
The fetter there is the desire and greed that arises from the pair of them.
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe…
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Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
The fetter there is the desire and greed that arises from the pair of them.
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe…
The fetter there is the desire and greed that arises from the pair of them.
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
The fetter there is the desire and greed that arises from the pair of them.
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe….
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe….
sn35.232
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe…
sn35.232
Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
sn35.232
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
The fetter there is the desire and greed that arises from the pair of them.
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
sn35.232
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti.
The fetter there is the desire and greed that arises from the pair of them.” "

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

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.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.
The pleasure and happiness that arise from feeling: this is its gratification.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.
The pleasure and happiness that arise from feeling: this is its gratification.

Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo;
The pleasure and happiness that arise from feeling: this is its gratification.

Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti.
The rapture that arises from these five kinds of sensual stimulation is called material rapture.
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called material pleasure.
Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā.
The equanimity that arises from these five kinds of sensual stimulation is called material equanimity.

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

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.
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.
upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.
equanimity arises dependent on a contact to be experienced as equanimous.
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.” "