1.1PTS 2.92Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.¹1.2Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

1.3“acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s incredible, sir! It’s amazing,1.4Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

2.1“Mā hevaṁ, ānanda, mā hevaṁ, ānanda.“Not so, Ānanda! Not so, Ānanda!2.2Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.This dependent origination is deep and appears deep.2.3Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

3.1Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows.3.2Taṇhāpaccayā upādānaṁ;Craving is a requirement for grasping.3.3upādānapaccayā bhavo;Grasping is a requirement for continued existence.3.4bhavapaccayā jāti;Continued existence is a requirement for rebirth.3.5jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.3.6Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.

4.1PTS 2.93Seyyathāpi, ānanda, mahārukkho.Suppose there was a great tree.4.2Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti.And its roots going downwards and across all draw the sap upwards.4.3Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.Fed and fuelled by that, the great tree would stand for a long time.

4.4Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows.4.5Taṇhāpaccayā upādānaṁ;Craving is a requirement for grasping.4.6upādānapaccayā bhavo …pe…Grasping is a requirement for continued existence. …4.7evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.

5.1Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases.5.2Taṇhānirodhā upādānanirodho;When craving ceases, grasping ceases.5.3upādānanirodhā bhavanirodho …pe…When grasping ceases, continued existence ceases. …5.4evametassa kevalassa dukkhakkhandhassa nirodho hoti.That is how this entire mass of suffering ceases.

6.1Seyyathāpi, ānanda, mahārukkho.Suppose there was a great tree.6.2Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.Then a person comes along with a spade and basket.6.3So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.6.4So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya.Then they’d split the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.6.5Khaṇḍākhaṇḍikaṁ chinditvā phāleyya;6.6phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.6.7Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

6.8Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases.6.9Taṇhānirodhā upādānanirodho;When craving ceases, grasping ceases.6.10upādānanirodhā bhavanirodho;When grasping ceases, continued existence ceases.6.11bhavanirodhā jātinirodho;When continued existence ceases, rebirth ceases.6.12jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.6.13Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.That is how this entire mass of suffering ceases.”

6.14Dasamaṁ.

6.15Dukkhavaggo chaṭṭho.

7.0Tassuddānaṁ

7.1Parivīmaṁsanupādānaṁ,7.2dve ca saṁyojanāni ca;7.3Mahārukkhena dve vuttā,7.4taruṇena ca sattamaṁ;7.5Nāmarūpañca viññāṇaṁ,7.6nidānena ca te dasāti.