“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya. Netaṁ ṭhānaṁ vijjati.   “It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for an ordinary person to take some condition as permanent. That is possible.”  
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya. Netaṁ ṭhānaṁ vijjati.  
“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant.  
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya. Ṭhānametaṁ vijjatī”ti.  
But it is possible for an ordinary person to take some condition as pleasant.”  

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …   If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort …  
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …  
the basis of psychic power that has immersion due to energy, and active effort …  
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …  
the basis of psychic power that has immersion due to mental development, and active effort …  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti ….  
the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger-snap …  

“Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā.   “Bad, unskillful qualities, mendicants, arise with conditions, not without conditions.  
Tesaṁyeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.  
By giving up those conditions, those bad, unskillful qualities do not occur.”  

Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati.   It rolled as far as the original impetus took it, then wobbled and fell down.  
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi.  
It rolled as far as the original impetus took it, then stood still as if fixed to an axle.  
‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati?  
‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell,  
Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti?  
while the one that was finished in six days less than six months stood still as if fixed to an axle?’  
Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati.  
That’s why it wobbled and fell.  
Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti.  
That’s why it stood still as if fixed to an axle.’  

Saṅkhārasutta   Choices  
Idha, bhikkhave, ekacco puggalo sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.  
Firstly, a certain person makes hurtful choices by way of body, speech, and mind.  
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they’re reborn in a hurtful world,  
Idha pana, bhikkhave, ekacco puggalo abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.  
Furthermore, another person makes pleasing choices by way of body, speech, and mind.  
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they are reborn in a pleasing world,  
Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti.  
Furthermore, another person makes both hurtful and pleasing choices by way of body, speech, and mind.  
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati.  
Having made these choices, they are reborn in a world that is both hurtful and pleasing,  

Samiddha gilāna saṅkhārā,    

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.   ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’  
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.  
 
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’  
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.  
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’  

Avijjāpaccayā saṅkhārā,   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ,  
Choices are a condition for consciousness.  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho,  
When choices cease, consciousness ceases.  

So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.   With the ending of the five lower fetters they’re extinguished with extra effort.  
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.  
With the ending of the five lower fetters they’re extinguished without extra effort.  

Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.   If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort.  
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.  
If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.  

So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.   That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.  
sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvato (mr); sasaṅkhāraniggayhavāriyādhigato (?)  
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.  
That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.  

Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.   They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’  

Sabbe saṅkhārā aniccā.   all conditions are impermanent.  
‘sabbe saṅkhārā aniccā’ti.  
‘All conditions are impermanent.’  
Sabbe saṅkhārā dukkhā.  
all conditions are suffering.  
‘sabbe saṅkhārā dukkhā’ti.  
‘All conditions are suffering.’  

Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti   They develop the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …pe….  
They develop the basis of psychic power that has immersion due to inquiry, and active effort. …  

Saṅkhārasokhummena samannāgato hoti paramena;   A mendicant has ultimate subtlety of choices.  
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati;  
They don’t see any other subtlety of choices that’s better or finer than that,  
tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.  
nor do they aim for it.  
Saṅkhāre parato ñatvā,  
and knowing choices as other,  

“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.   “Mendicants, a mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.  
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?  
Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.  
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.  
A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.  

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;   Such are choices, such is the origin of choices, such is the ending of choices.  

iti saṅkhārā …pe…   Such are choices …  
iti saṅkhārā …pe…  
Such are choices …  

‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā?   ‘Reverend, how should conditions be seen?  
Kathaṁ saṅkhārā sammasitabbā?  
How should they be comprehended?  
Kathaṁ saṅkhārā vipassitabbā’ti?  
How should they be discerned?’  
‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.  
‘This is how conditions should be seen, comprehended, and discerned.’  
Kathaṁ saṅkhārā daṭṭhabbā?  
How should conditions be seen?  
Kathaṁ saṅkhārā sammasitabbā?  
How should they be comprehended?  
Kathaṁ saṅkhārā vipassitabbā’ti?  
How should they be discerned?’  
‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti.  
‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’  

Idha, bhikkhave, bhikkhu yāyaṁ disā agatapubbā iminā dīghena addhunā yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.   It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.   They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.   They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;   It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,  
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;  
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,  

Sasaṅkhārasutta   Extra Effort  
Sasaṅkhārasutta → kilesaparinibbānasuttaṁ (bj) 
Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.  
One person becomes fully extinguished in the present life by making extra effort.  
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.  
One person becomes fully extinguished when the body breaks up by making extra effort.  
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.  
One person becomes fully extinguished in the present life without making extra effort.  
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.  
One person becomes fully extinguished when the body breaks up without making extra effort.  
Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?  
And how does a person become fully extinguished in the present life by making extra effort?  
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.  
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.  
Because of the strength of the five faculties, they become fully extinguished in the present life by making extra effort.  
Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.  
That’s how a person becomes fully extinguished in the present life by making extra effort.  
Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti?  
How does a person become fully extinguished when the body breaks up by making extra effort?  
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.  
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,  
So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.  
Because of the weakness of the five faculties, they become fully extinguished when the body breaks up by making extra effort.  
Evaṁ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.  
That’s how a person becomes fully extinguished when the body breaks up by making extra effort.  
Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?  
And how does a person become fully extinguished in the present life without making extra effort?  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.  
Because of the strength of the five faculties, they become fully extinguished in the present life without making extra effort.  
Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.  
That’s how a person becomes fully extinguished in the present life without making extra effort.  
Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti?  
And how does a person become fully extinguished when the body breaks up without making extra effort?  
So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti.  
Because of the weakness of the five faculties, they become fully extinguished when the body breaks up without making extra effort.  
Evaṁ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.  
That’s how a person becomes fully extinguished when the body breaks up without making extra effort.  

Sasaṅkhāraṁ yuganaddhena cāti. 

Sāmaṁ vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.   By oneself one makes the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.  
Pare vāssa taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
Or else others make the choice …  
Sampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
One consciously makes the choice …  
Asampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
Or else one unconsciously makes the choice …  
Sāmaṁ vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
pare vāssa taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharonti;  
 
sampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
asampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ;  
 
asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 

ye keci saṅkhārā …   choices …  

ye keci saṅkhārā …   choices …  

saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ;   They regard choices as self, self as having choices, choices in self, or self in choices.  
na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ;  
They don’t regard choices as self, self as having choices, choices in self, or self in choices.  

Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.   It’s when someone makes hurtful choices by way of body, speech, and mind.  
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they’re reborn in a hurtful world,  
Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes pleasing choices by way of body, speech, and mind.  
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they’re reborn in a pleasing world,  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind.  
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati.  
Having made these choices, they are reborn in a world that is both hurtful and pleasing,  

Idha, brāhmaṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.   It’s when someone makes hurtful choices by way of body, speech, and mind. …  
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati.  
 
Idha, brāhmaṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes pleasing choices by way of body, speech, and mind. …  
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati.  
 
Idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. …  
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati.  
 

Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.   It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  

Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.   It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  

Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.   It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.  
Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  

idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.   And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.  
Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti;   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
inquiry, and active effort.  

‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati,   ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ …  
na sasaṅkhāraniggayhavāritagato’ti → na ca sasaṅkhāraniggayhavāritacatoti (bj); na ca sasaṅkhāraniggayhavāritappattoti (sya-all); na ca sasaṅkhāraniggayhavāritāvaṭoti (pts1ed); na ca sasaṅkhāraniggayhavārivāvaṭoti (mr); na sasaṅkhāraniggayhavāriyādhigatoti (?)  

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort …  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort.  

Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ,   The basis of psychic power that has immersion due to enthusiasm, and active effort …  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ,  
the basis of psychic power that has immersion due to inquiry, and active effort.  

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.   A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.  

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.   A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.  

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.   A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.  

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.   It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.  

Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.   It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.  

Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.   It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  

Saṅkhāresūpasantesu,   When the coals have gone out  
Saṅkhāresūpasantesu → aṅgāresu ca santesu (mr)  

Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.   Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.  
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.  
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.  
Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati.  
In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom  

Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi.   Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.  
abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr) | pavattesi → pātesi (bj, pts1ed)  
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ.  
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.  
abhisaṅkhāsi → abhisaṅkhāri (sya-all, mr)  

Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci dhammaṁ attato upagantuṁ, abhabbo diṭṭhisampanno puggalo ānantariyaṁ kammaṁ kātuṁ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṁ gavesituṁ.   A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations.  

“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati.   “Mendicants, it’s quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching.  
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati.  
It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching.  
sabbasaṅkhāre → sabbasaṅkhāraṁ (bj, pts1ed) 

“So vata, bhikkhave, bhikkhu kañci saṅkhāraṁ sukhato samanupassanto …pe…   “Mendicants, it’s quite impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. …  
sabbasaṅkhāre dukkhato samanupassanto …pe…  
It’s quite possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …”  

“Cha, bhikkhave, ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā aniccasaññaṁ upaṭṭhāpetuṁ.   “Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.  
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.  
‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’  
Ime kho, bhikkhave, cha ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā aniccasaññaṁ upaṭṭhāpetun”ti.  
Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.” 

“Cha, bhikkhave, ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā dukkhasaññaṁ upaṭṭhāpetuṁ.   “Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification.  
‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake.  
‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’  
Ime kho, bhikkhave, cha ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā dukkhasaññaṁ upaṭṭhāpetun”ti.  
Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.” 

Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.   First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.  
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in all conditions.  
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno.  
Next, take a person who meditates observing impermanence in all conditions.  
asaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished without extra effort. …  
sasaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished with extra effort. …  

Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati …pe….   First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …” 

asaṅkhāraparinibbāyī hoti …pe…   With the ending of the five lower fetters they’re extinguished without extra effort. …  
sasaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished with extra effort. …  

so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.   With the ending of the five lower fetters they’re extinguished without extra effort.  
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.  
With the ending of the five lower fetters they’re extinguished without extra effort.  
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.  
With the ending of the five lower fetters they’re extinguished with extra effort.  
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.  
With the ending of the five lower fetters they’re extinguished with extra effort.  

“Aniccā, bhikkhave, saṅkhārā;   “Mendicants, conditions are impermanent.  
adhuvā, bhikkhave, saṅkhārā;  
Conditions are unstable.  
anassāsikā, bhikkhave, saṅkhārā.  
Conditions are unreliable.  
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ.  
This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.  
Evaṁ aniccā, bhikkhave, saṅkhārā;  
So impermanent are conditions,  
evaṁ adhuvā, bhikkhave, saṅkhārā …pe…  
so unstable, so unreliable.  
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…  
So impermanent are conditions …  
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…  
So impermanent are conditions …  
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…  
So impermanent are conditions …  
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…  
So impermanent are conditions …  
Evaṁ aniccā, bhikkhave, saṅkhārā …pe…  
So impermanent are conditions …  
Evaṁ aniccā, bhikkhave, saṅkhārā;  
So impermanent are conditions,  
evaṁ adhuvā, bhikkhave, saṅkhārā;  
so unstable are conditions,  
evaṁ anassāsikā, bhikkhave, saṅkhārā.  
so unreliable are conditions.  
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ.  
This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.  

asaṅkhāraparinibbāyī hoti …pe…   With the ending of the five lower fetters they’re extinguished without extra effort. …  
sasaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished with extra effort. …  

saṅkhārakkhandhe …   the aggregate of choices …  

iti saṅkhārā …   Such are choices, such is the origin of choices, such is the ending of choices.  
iti saṅkhārā …  
 

Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.   Then Sīha’s determination to go and see the Buddha died down.  
gamiyābhisaṅkhāro → gamikābhisaṅkhāro (si)  
Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.  
Then for a second time Sīha’s determination to go and see the Buddha died down.  

Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.   Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.   So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.  
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
Bhavasaṅkhāramavassaji muni;  
the sage surrendered the life force.  
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.  

asaṅkhāraparinibbāyī hoti …pe…   With the ending of the five lower fetters they’re extinguished without extra effort.  
sasaṅkhāraparinibbāyī hoti …pe…  
With the ending of the five lower fetters they’re extinguished with extra effort.  

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.   They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
 
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.  
They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘yāyaṁ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,   ‘Honorable Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.  
sasaṅkhāraniggayhavāritagato → sasaṅkhāraniggayhavāritavato (bj, sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvaṭo (mr) 
‘yāyaṁ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,  
‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.  

Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—  The grasping aggregates of form, feeling, perception, choices, and consciousness.  

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.   A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.  

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.   A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.  
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?  
Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.  

Sītaṁ, uṇhaṁ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṁvaro, vacīsaṁvaro, ājīvasaṁvaro, ponobhaviko bhavasaṅkhāro—  Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live that leads to future lives.  

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.   The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.  
‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti.  
‘Form, feeling, perception, choices, and consciousness are impermanent.’  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’  
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?  
And what is the perception of the impermanence of all conditions?  
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.  
It’s when a mendicant is horrified, repelled, and disgusted with all conditions.  
Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.  
This is called the perception of the impermanence of all conditions.  
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  
‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ 
‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ 

Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino—  The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.  

Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino—  The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.  

saṅkhārehi kho, vāhana …   choices …  

Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.   Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.  
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:  
This is a power that a mendicant who has ended the defilements relies on to claim:  

avijjāpaccayā saṅkhārā,   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ,  
Choices are a condition for consciousness.  
avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…  
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  

yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.   ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  

Visaṅkhāragataṁ cittaṁ,   My mind, set on demolition,  

saṅkhāraparamā dukhā;   conditions are the worst suffering,  
saṅkhāraparamā → saṅkhārā paramā (bahūsu)  

Saṅkhārā sassatā natthi,   No conditions last forever,  

“Sabbe saṅkhārā aniccā”ti,   All conditions are impermanent— 
“Sabbe saṅkhārā dukkhā”ti,  
All conditions are suffering— 

saṅkhārūpasamaṁ sukhaṁ.   the blissful stilling of conditions.  
saṅkhārūpasamaṁ sukhaṁ.  
the blissful stilling of conditions.  

Saṅkhārānaṁ khayaṁ ñatvā,   Knowing the ending of conditions,  

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ.   Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered in a foreskin.  
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ.  
Then the Buddha used his psychic power to will that Pokkharasādi would see his private parts covered in a foreskin.  

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;   Such are choices, such is the origin of choices, such is the ending of choices.  
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  
It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  
 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment.  
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
 

Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.   Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”  
Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.  
So that is what he did.  
15. Āyusaṅkhāraossajjana  
15. Surrendering the Life Force  
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.  
So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.  
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
Bhavasaṅkhāramavassaji muni;  
the sage surrendered the life force.  
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.  
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.  
So today, just now at the Cāpāla Tree-shrine, mindful and aware, I surrendered the life force.”  
Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:  
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:  
vayadhammā saṅkhārā, appamādena sampādetha.  
‘Conditions fall apart. Persist with diligence.’  
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.  
‘Conditions are impermanent. How could it possibly be otherwise?’”  
vayadhammā saṅkhārā appamādena sampādethā”ti.  
‘Conditions fall apart. Persist with diligence.’”  
“Aniccā vata saṅkhārā,  
“Oh! Conditions are impermanent,  
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.  
“Conditions are impermanent. How could it possibly be otherwise?”  
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.  
‘Conditions are impermanent. How could it possibly be otherwise?’”  
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.  
“Conditions are impermanent. How could it possibly be otherwise?”  

Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā.   See, Ānanda! All those conditioned phenomena have passed, ceased, and perished.  
Evaṁ aniccā kho, ānanda, saṅkhārā;  
So impermanent are conditions,  
evaṁ addhuvā kho, ānanda, saṅkhārā;  
so unstable are conditions,  
evaṁ anassāsikā kho, ānanda, saṅkhārā.  
so unreliable are conditions.  
Yāvañcidaṁ, ānanda, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ.  
This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.  
“Aniccā vata saṅkhārā,  
“Oh! Conditions are impermanent,  

Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to energy, and active effort.  
Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to mental development, and active effort.  
Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  
Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti.  
Next, take someone whose coarse physical, verbal, and mental processes have not died down.  
Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti.  
Their coarse physical, verbal, and mental processes die down.  
Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
That gives rise to pleasure, and more than pleasure, happiness,  
evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.  
 

‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.   They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.  
 
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo,  
Such are choices, such is the origin of choices, such is the ending of choices.  
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
They develop the basis of psychic power that has immersion due to energy, and active effort.  
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
They develop the basis of psychic power that has immersion due to mental development, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  

‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti.   ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’  

Sabbe sattā saṅkhāraṭṭhitikā.   All sentient beings are sustained by conditions.  
dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.  
the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.  
Tayo saṅkhārā— 
Three choices:  
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.  
good choices, bad choices, and imperturbable choices.  
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to mental development, and active effort.  
Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to energy, and active effort.  
Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  
iti saṅkhārā …  
choices …  
saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.  
Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.  
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.  
form, feeling, perception, choices, and consciousness.  
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.  
form, feeling, perception, choices, and consciousness.  
antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.  
one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.  
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.  
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?  
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.  

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.   form, feeling, perception, choices, and consciousness.  
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.  
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’  
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.  
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.  
Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.  
This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’  
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;  
Such are choices, such is the origin of choices, such is the ending of choices.  
idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.  
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?  
And how has a mendicant stilled the physical process?  
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.  
That’s how a mendicant has stilled the physical process.  

saṅkhārūpasamo sukho”ti.   the stilling of conditions, bliss.”  

Sabbasaṅkhārasamathaṁ,   one always keen touches  

sabbasaṅkhāresu aniccānupassino viharatha.   Meditate observing the impermanence of all conditions.  
Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti.  
When you meditate observing the impermanence of all conditions, ignorance is given up and knowledge arises.”  
Sabbasaṅkhārasamathaṁ,  
one always keen sees  

Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—  Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …  
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?  
But what are choices? What is their origin, their cessation, and the practice that leads to their cessation?  
Tayome, āvuso, saṅkhārā— 
There are these three kinds of choice.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.  
Choices by way of body, speech, and mind.  
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 

‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.   They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.  
 
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;  
Such are choices, such is the origin of choices, such is the ending of choices.  

Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.   Choices.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Ignorance.  

So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   They develop the basis of psychic power that has immersion due to enthusiasm, and active effort …  
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
the basis of psychic power that has immersion due to energy, and active effort …  
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
the basis of psychic power that has immersion due to mental development, and active effort …  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī.  
the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor.  

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ.   Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts.  
Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
As they do so, those bad thoughts are given up and come to an end.  
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi.  
Now, suppose that mendicant is focusing on stopping the formation of thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up.  
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi.  
In the same way, a mendicant …  
Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
They focus on stopping the formation of thoughts …  

saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;   choices …  
saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;  
choices …  
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.  
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.  
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  
saṅkhārā …  
choices …  
ye keci saṅkhārā …  
choices …  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  
Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;  
choices …  
saṅkhārā, bhikkhave …pe…  
choices …  

rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.   form, feeling, perception, choices, and consciousness.  

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.   It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.   They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.  
They see that contact, feeling, perception, choices, and consciousness are impermanent.  
Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.  
They see that contact, feeling, perception, choices, and consciousness are impermanent.  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.  
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.  

‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.   ‘Form, feeling, perception, choices, and consciousness are impermanent.  
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.  
Form, feeling, perception, choices, and consciousness are not-self.  
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
All conditions are impermanent. All things are not-self.’  
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.  
‘Form, feeling, perception, choices, and consciousness are impermanent.  
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.  
Form, feeling, perception, choices, and consciousness are not-self.  
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
All conditions are impermanent. All things are not-self.’  
Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.  
In the same way, an individual’s self is form. Grounded on form they create merit and wickedness. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they create merit and wickedness.”  
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?  
‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?”  
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti.  
And this big crowd agrees with me!”  
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti.  
‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.”  
‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— 
‘Choices are my self,’ do you have power over those choices to say:  
evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti?  
‘May my choices be like this! May they not be like that’?”  
saṅkhārā …pe…  
choices …  
ye keci saṅkhārā …pe…  
choices …  
ye keci saṅkhārā …pe…  
choices …  

Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi.   Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe.  
abhisaṅkhāsi → abhisaṅkhāreti (sya-all, km); abhisaṅkhāresi (mr)  

Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.   Choices.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Ignorance.  
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,  
So, ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ,  
Choices are a condition for consciousness.  
“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;  
 
saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?  
 
“Saṅkhārapaccayā, bhante, viññāṇaṁ;  
 
saṅkhārapaccayā viññāṇan”ti.  
 
“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ;  
‘Ignorance is a condition for choices.’ That’s what I said.  
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?  
Is that how you see this or not?”  
“Avijjāpaccayā, bhante, saṅkhārā;  
 
avijjāpaccayā saṅkhārā”ti.  
 
avijjāpaccayā saṅkhārā,  
Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ,  
Choices are a condition for consciousness.  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho,  
When choices cease, consciousness ceases.  
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;  
 
saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?  
 
“Saṅkhāranirodhā, bhante, viññāṇanirodho;  
 
saṅkhāranirodhā viññāṇanirodho”ti.  
 
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;  
‘When ignorance ceases, choices cease.’ That’s what I said.  
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?  
Is that how you see this or not?”  
“Avijjānirodhā, bhante, saṅkhāranirodho;  
 
avijjānirodhā saṅkhāranirodho”ti.  
 
avijjānirodhā saṅkhāranirodho,  
When ignorance ceases, choices cease.  
saṅkhāranirodhā viññāṇanirodho,  
When choices cease, consciousness ceases.  

“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?   “Are the vital forces the same things as the phenomena that are felt? Or are they different things?”  
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.  
“The vital forces are not the same things as the phenomena that are felt.  
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.  
For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.  
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.  
But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”  
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.  
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.  
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.  
not focusing on any signs, focusing on the signless, and a previous determination.  

seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.   That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.  
saṅkhāre …  
choices …  
na saṅkhāre …pe…  
choices …  
“Kati panāyye, saṅkhārā”ti?  
“How many processes are there?”  
“Tayome, āvuso visākha, saṅkhārā— 
“There are these three processes.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.  
Physical, verbal, and mental processes.”  
“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?  
“But ma’am, what is the physical process? What’s the verbal process? What’s the mental process?”  
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.  
“Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes.”  
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?  
“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?”  
“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.  
“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.  
Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.  
First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are verbal processes.  
Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.  
Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.”  
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But ma’am, which process ceases first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental?”  
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.  
“The verbal process ceases first, then physical, then mental.”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But ma’am, which process arises first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.  
“The mental process arises first, then physical, then verbal.”  

Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ:   Then I used my psychic power to will that  

Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.   Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’  
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.  
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.  

Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.   It’s when someone makes hurtful choices by way of body, speech, and mind.  
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they’re reborn in a hurtful world,  
Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes pleasing choices by way of body, speech, and mind.  
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati.  
Having made these choices, they are reborn in a pleasing world,  
Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind.  
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati.  
Having made these choices, they are reborn in a world that is both hurtful and pleasing,  

“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti.   “Form, Rāhula, as well as feeling and perception and choices and consciousness.”  
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  
‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati;  
They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ 
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ 

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.   They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.  
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’  
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …  
They contemplate the phenomena there as impermanent …  
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …  
They contemplate the phenomena there as impermanent …  
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …  
They contemplate the phenomena there as impermanent …  
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …  
They contemplate the phenomena there as impermanent …  

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;   Such are choices, such is the origin of choices, such is the ending of choices.  
Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
choices …  
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho— 
 

Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ.   For what I have been grasping is only form, feeling, perception, choices, and consciousness.  

Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,   It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.  
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
They develop the basis of psychic power that has immersion due to energy, and active effort.  
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,  
They develop the basis of psychic power that has immersion due to mental development, and active effort.  
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.  
They develop the basis of psychic power that has immersion due to inquiry, and active effort.  

Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.   It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ.   But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.  
abhisaṅkhāsi → abhisaṅkhāresi (sya-all, km, mr)  

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ.   So the Buddha used his psychic power to will that Uttara would see his private parts covered in a foreskin.  
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.  
So the Buddha used his psychic power to will that Brahmāyu would see his private parts covered in a foreskin.  

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.   The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin.  

‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.   ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’  
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.  
So they either actively strive or develop equanimity as appropriate.  
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— 
Through active striving they become dispassionate towards that specific source of suffering,  
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.  
‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’  
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;  
So they either actively strive or develop equanimity as appropriate.  
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— 
Through active striving they become dispassionate towards that specific source of suffering,  

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—  ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti— 
‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’  
saṅkhārehi, viññāṇassa → aññatra viññāṇā (sya-all, km); aññatra viññāṇassa (pts1ed); aññatra viññāṇena (mr)  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.  
Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach.  
Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;  
For that dimension is said to be not attainable by means of conditioned phenomena,  
saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.  
but only with a residue of conditioned phenomena.  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— 
‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’  

Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi.   As you train in harmony, appreciating each other, without quarreling, mutual tale-bearing might come up, with contempt for each other’s views, resentful, bitter, and exasperated.  
diṭṭhipaḷāso → diṭṭhipalāso (bj, mr) | vacīsaṁhāro → vacīsaṁsāro (bj); vacīsaṅkhāro (si, sya-all, pts1ed)  

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno.   Now at that time King Ajātasattu of Magadha, son of the princess of Videha, being suspicious of King Pajjota, was having Rājagaha fortified.  

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?   form, feeling, perception, choices, and consciousness?”  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.  
 
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.  
‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’  
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.  
Any kind of choices at all …  
Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya?  
choices …  
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.  
and choices are found.  
saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ;  
They regard choices as self, self as having choices, choices in self, or self in choices.  
na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ;  
They don’t regard choices as self, self as having choices, choices in self, or self in choices.  
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
choices,  
saṅkhāre paṭicca …  
choices …  
ye keci saṅkhārā …  
choices …  
“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;  
“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  
‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;  
‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  
saṅkhārā …  
choices …  
ye keci saṅkhārā …  
choices …  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—  That is: the grasping aggregates of form, feeling, perception, choices, and consciousness.  
saṅkhāre kho ahaṁ, āvuso …  
choices …  

avijjāpaccayā saṅkhārā,   ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ,  
Choices are conditions for consciousness.  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho,  
When choices cease, consciousness ceases.  
“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
“It’s when a mendicant understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible.  
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti;  
But it’s possible for an ordinary person to take some condition as permanent. That is possible.’  
‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  
They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.  
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.  
But it’s possible for an ordinary person to take some condition as pleasant.’  

Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—  It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.  

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.   They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  
‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;  
They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ 
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.  
They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ 
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati;  
or stilling physical processes— 
‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;  
or experiencing mental processes,  
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati;  
or stilling mental processes— 

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.   They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’  

Saṅkhārupapattisutta   Rebirth by Choice  
“saṅkhārupapattiṁ vo, bhikkhave, desessāmi,  
“I shall teach you rebirth by choice.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.  
Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.  
 

iti saṅkhārā …   Such are choices …  

‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti—  You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’  
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti— 
You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’  
‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti— 
You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’  
‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti— 
You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’  
saṅkhāre …  
choices …  
na saṅkhāre …  
choices …  

Evaṁrūpo ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁvedano ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁsañño ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁsaṅkhāro ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁviññāṇo ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti—   
Evaṁrūpo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁvedano ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsañño ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsaṅkhāro ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁviññāṇo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti— 
 
evaṁsaṅkhāro siyaṁ …  
 
evaṁsaṅkhāro siyaṁ …  
 
saṅkhāre …  
 
na saṅkhāre …  
 

saṅkhāre …   choices …  
na saṅkhāre …  
choices …  

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.   They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.  

na saṅkhāre upādiyissāmi …   choices …  

yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti?   Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”  
yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?  
Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”  
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.  
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.  
manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.  
mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.  

seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.   That is: form, feeling, perception, choices, and consciousness.  
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.  
 

Aniccā sabbasaṅkhārā,   All conditions are impermanent,  
sabbasaṅkhārā → sabbe saṅkhārā (bj, sya-all, km) 

“passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ.   “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression.  
sasaṅkhāraniggayhavāritagataṁ → sasaṅkhāraniggayhavāritavataṁ (bj, pts2ed); sasaṅkhāraniggayha cāritavataṁ (sya-all, km, pts1ed); sasaṅkhāraniggayhavārivāvataṁ (mr) 

Suddhasaṅkhārapuñjoyaṁ,   This is just a pile of conditions,  

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.   It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.  

‘vayadhammā saṅkhārā, appamādena sampādethā’”ti.   ‘Conditions fall apart. Persist with diligence.’”  
“Aniccā vata saṅkhārā,  
“Oh! Conditions are impermanent,  

Saṅkhāre parato passa,   See all conditioned phenomena as other,  

Aniccā sabbasaṅkhārā,   all conditions are impermanent,  

Avijjāpaccayā, bhikkhave, saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ;  
Choices are a condition for consciousness.  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho;  
When choices cease, consciousness ceases.  

Avijjāpaccayā, bhikkhave, saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ;  
Choices are a condition for consciousness.  
Katame ca, bhikkhave, saṅkhārā?  
And what are choices?  
Tayome, bhikkhave, saṅkhārā— 
There are three kinds of choices.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.  
Choices by way of body, speech, and mind.  
Ime vuccanti, bhikkhave, saṅkhārā.  
These are called choices.  
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;  
And so, ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

Avijjāpaccayā, bhikkhave, saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.   ‘When choices exist there’s consciousness. Choices are a condition for consciousness.’  
‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?  
‘When what exists are there choices? What is a condition for choices?’  
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.  
‘When ignorance exists there are choices. Ignorance is a condition for choices.’  
Iti hidaṁ avijjāpaccayā saṅkhārā;  
And so, ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.  
‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’  
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?  
‘When what doesn’t exist are there no choices? When what ceases do choices cease?’  
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.  
‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’  
Iti hidaṁ avijjānirodhā saṅkhāranirodho;  
And so, when ignorance ceases, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?   ‘When what exists are there choices? What is a condition for choices?’  
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.  
‘When ignorance exists there are choices. Ignorance is a condition for choices.’  
Iti hidaṁ avijjāpaccayā saṅkhārā;  
And so, ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?  
‘When what doesn’t exist are there no choices? When what ceases do choices cease?’  
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.  
‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’  
Iti hidaṁ avijjānirodhā saṅkhāranirodho;  
And so, when ignorance ceases, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.   Choices.  
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?  
And what is the source of choices?  
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.  
Ignorance.  
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;  
And so, ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti,   They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti,  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  

saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti.   They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

saṅkhārānañce bhikkhu …   choices …  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

saṅkhārapaccayā, bhikkhave, viññāṇaṁ …   Choices are a condition for consciousness …  
avijjāpaccayā, bhikkhave, saṅkhārā  
Ignorance is a condition for choices.  
‘avijjāpaccayā, bhikkhave, saṅkhārā’.  
‘Ignorance is a condition for choices.’  
saṅkhārā, bhikkhave …  
Choices …  

iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,   Such are choices, such is the origin of choices, such is the ending of choices.  
Yadidaṁ avijjāpaccayā saṅkhārā;  
Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,   Such are choices, such is the origin of choices, such is the ending of choices.  
Yadidaṁ avijjāpaccayā saṅkhārā;  
Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

iti saṅkhārā …   Such are choices …  
‘saṅkhārā’tissa vacanīyaṁ.  
You should say: ‘Choices.’ …  
Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise.  
I say that choices have a vital condition, they don’t lack a vital condition.  
Kā ca, bhikkhave, saṅkhārānaṁ upanisā?  
And what is the vital condition for choices?  
Iti kho, bhikkhave, avijjūpanisā saṅkhārā,  
So ignorance is a vital condition for choices.  
saṅkhārūpanisaṁ viññāṇaṁ,  
Choices are a vital condition for consciousness.  
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.  
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” 

Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.   By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.  
Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
Or else others instigate the choice …  
Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
One consciously instigates the choice …  
Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
Or else one unconsciously instigates the choice …  
Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 
asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.  
 

“Avijjāpaccayā, bhikkhave, saṅkhārā;   “Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Katame ca, bhikkhave, saṅkhārā?  
And what are choices?  
Tayome, bhikkhave, saṅkhārā— 
There are three kinds of choices.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.  
Choices by way of body, speech, and mind.  
Ime vuccanti, bhikkhave, saṅkhārā.  
These are called choices.  
Avijjāsamudayā saṅkhārasamudayo;  
Ignorance is the origin of choices.  
avijjānirodhā saṅkhāranirodho.  
When ignorance ceases, choices cease.  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.  
The practice that leads to the cessation of choices is simply this noble eightfold path,  

saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.   They understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Katame ca, bhikkhave, saṅkhārā?  
And what are choices?  
Tayome, bhikkhave, saṅkhārā— 
There are three kinds of choices.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.  
Choices by way of body, speech, and mind.  
Ime vuccanti, bhikkhave, saṅkhārā.  
These are called choices.  
Avijjāsamudayā saṅkhārasamudayo;  
Ignorance is the origin of choices.  
avijjānirodhā saṅkhāranirodho.  
When ignorance ceases, choices cease.  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.  
The practice that leads to the cessation of choices is simply this noble eightfold path,  
saṅkhāre …  
They understand choices,  
saṅkhārasamudayaṁ …  
their origin,  
saṅkhāranirodhaṁ …  
their cessation,  
evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.  
and the practice that leads to their cessation.  

saṅkhāre …   They don’t completely understand choices,  
saṅkhārasamudayaṁ …  
their origin,  
saṅkhāranirodhaṁ …  
their cessation,  
saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti.  
and the practice that leads to their cessation.  
saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti.  
They completely understand choices, their origin, their cessation, and the practice that leads to their cessation.  

saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.   They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṁ vijjatī”ti.  
It’s possible that they will abide having transcended choices.”  

saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ.   Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices.  
katame ca, bhikkhave, saṅkhārā?  
And what are choices?  
Tayome, bhikkhave, saṅkhārā— 
There are three kinds of choices.  
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.  
Choices by way of body, speech, and mind.  
Ime vuccanti, bhikkhave, saṅkhārā.  
These are called choices.  
Avijjāsamudayā saṅkhārasamudayo;  
Ignorance is the origin of choices.  
avijjānirodhā saṅkhāranirodho;  
When ignorance ceases, choices cease.  
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of choices is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.  
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.  
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.  
Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.  
Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi.  
Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.  

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

“Avijjāpaccayā, bhikkhave, saṅkhārā;   “Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
saṅkhārapaccayā viññāṇan’”ti.  
‘Choices are a condition for consciousness.’”  
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?  
“What are choices, sir, and who do they belong to?”  
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  
‘avijjāpaccayā saṅkhārā’”ti.  
‘Ignorance is a condition for choices.’  
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā.  
‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’  

“Avijjāpaccayā, bhikkhave, saṅkhārā;   “Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ.  
You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.  
‘avijjāpaccayā saṅkhārā’ti.  
‘Ignorance is a condition for choices.’  
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā.  
‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.  

avijjāpaccayā saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

Yadidaṁ avijjāpaccayā saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā …pe…  
When choices cease …  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

‘avijjāpaccayā saṅkhārā;   ‘Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya  
Avijjāya sati saṅkhārā honti;  
When ignorance exists choices come to be.  
saṅkhāresu sati viññāṇaṁ hoti;  
When choices exist consciousness comes to be.  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti → etthantare pāṭhopi tattha tatheva  
Avijjāya asati saṅkhārā na honti;  
When ignorance doesn’t exist choices don’t come to be.  
saṅkhāresu asati viññāṇaṁ na hoti;  
When choices don't exist consciousness doesn’t come to be.  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
Avijjāya sati saṅkhārā honti;  
When ignorance exists, choices come to be.  
saṅkhāresu sati viññāṇaṁ hoti;  
When choices exist consciousness comes to be.  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…  
When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’  
Avijjāya asati saṅkhārā na honti;  
When ignorance doesn’t exists, choices don’t come to be.  
saṅkhāresu asati viññāṇaṁ na hoti;  
When choices don’t exist consciousness doesn’t come to be.  

saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā;   ‘But what is the source of these choices?  
kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti?  
When what exists do choices come to be? When what does not exist do choices not come to be?’  
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;  
‘Ignorance is the source of choices.  
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.  
When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’  
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;  
They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.  
ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.  
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.  
Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ.  
If an ignorant individual makes a good choice, their consciousness enters a good realm.  
Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ.  
If they make a bad choice, their consciousness enters a bad realm.  
Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.  
If they make an imperturbable choice, their consciousness enters an imperturbable realm.  
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti.  
When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice.  
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?  
Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?”  
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?  
“And when there are no choices at all, with the cessation of choices, would consciousness still be found?”  

yadidaṁ avijjāpaccayā saṅkhārā;   Ignorance is a condition for choices.  
saṅkhārapaccayā viññāṇaṁ …pe…  
Choices are a condition for consciousness. …  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;  
When ignorance fades away and ceases with nothing left over, choices cease.  
saṅkhāranirodhā viññāṇanirodho …pe…  
When choices cease, consciousness ceases. …  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.   Where name and form are conceived, there is the growth of choices.  
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices grow, there is rebirth into a new state of existence in the future.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices grow, there is rebirth into a new state of existence in the future.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices grow, there is rebirth into a new state of existence in the future.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices grow, there is rebirth into a new state of existence in the future.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices don’t grow, there is no rebirth into a new state of existence in the future.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices don’t grow, there is no rebirth into a new state of existence in the future.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.  
Where choices don’t grow, there is no rebirth into a new state of existence in the future.  

tamanugacchanto saṅkhāre abbhaññāsiṁ;   Following it along, I directly knew choices,  
saṅkhārasamudayaṁ abbhaññāsiṁ;  
their origin,  
saṅkhāranirodhaṁ abbhaññāsiṁ;  
their cessation,  
saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.  
and the practice that leads to their cessation.  

saṅkhārānañce …   choices …  

saṅkhārapaccayā viññāṇanti …   choices are a condition for consciousness …  
avijjāpaccayā saṅkhārā’”ti?  
ignorance is a condition for choices?”  
‘avijjāpaccayā saṅkhārā’”ti.  
ignorance is a condition for choices.”  
saṅkhāranirodhā viññāṇanirodhoti …  
when choices cease consciousness ceases …  
avijjānirodhā saṅkhāranirodho’”ti?  
when ignorance ceases, choices cease?”  
‘avijjānirodhā saṅkhāranirodho’”ti.  
when ignorance ceases, choices cease.”  
avijjāpaccayā saṅkhārā”ti?  
 
‘avijjāpaccayā saṅkhārā’”ti.  
 
avijjānirodhā saṅkhāranirodho’”ti?  
 
‘avijjānirodhā saṅkhāranirodho’”ti.  
 

Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.   In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.  
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.  
In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” 

“saṅkhārā niccā vā aniccā vā”ti?   “Are choices permanent or impermanent?”  
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  
saṅkhārapaccayā viññāṇanti …  
choices are a condition for consciousness …  
avijjāpaccayā saṅkhārāti, susima, passasī”ti?  
ignorance is a condition for choices?”  
saṅkhāranirodhā viññāṇanirodhoti …  
when choices cease consciousness ceases …  
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?  
when ignorance ceases choices cease?”  

“Saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “… choices …  

“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṁ saṅkhāresu yathābhūtaṁ ñāṇāya satthā pariyesitabbo;   “… choices …”  
saṅkhārasamudayaṁ ajānatā apassatā yathābhūtaṁ saṅkhārasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo;  
 
saṅkhāranirodhaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;  
 
saṅkhāranirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.  
 

Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu saṅkhārāvasesasamāpatti pattabbā.   The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned phenomena.  

Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.” 

Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.” 

yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.” 

yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.” 

Yāvañcidaṁ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”  

yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.   This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”