S Nagara Sutta & 2 others

Transcription

1 SD S Nagara Sutta & 2 others Nagara Sutta, Mah Sakya,muni Gotama Sutta & Nagara S tra (Sanskrit), & the Sanskrit version Pali ed Leon Feer (1888) and Skt ed Tripathi (1962) & Fukita (1982) Theme: How the Buddha awakened A comparative translation by Piya Tan, 2005 Introduction Versions of the Sanskrit text The Sanskrit text of the Nagara S tra, also called Nid na S tra (by Levi) and Nagaropama Vy kara a (by Fukita), has been edited by Sylvain Levi (1910, incomplete); by Chandrabhal Tripathi (1962), and revised by FUKITA Takamichi (1982, 1988b), and further minor corrections made by Piya Tan (in the text below). The same Sanskrit text has also been discussed by John M Cooper (1980). Five Chinese translations are found in the Taishō Tripi aka, two in the Āgama section the Sa yukta and the Ekottara and three as individual translations: SĀ 287 = T2.80b-81a. Tr Gu abhadra 求那跋陀羅 (Qiúnàbátuóluó), CE. EĀ 38.4 = T Tr Gautama Sa ghadeva 瞿曇僧伽提婆, CE. T713 = T Full title: 貝多樹下思惟十二因緣經 ( 亦名聞城十二因緣經 ), tr Zhīqi n 吳月氏優婆塞支謙譯 T714 = T Full title: 緣起聖道經, tr S nzàng 三藏 (Xuánzàng 玄奘 ) 大唐三藏法師玄奘奉詔譯 T715 = T Full title: 佛說舊城喻經, tr S nzàng 三藏 (Xuánzàng 玄奘 ) 西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯 From the comparative table of the Sanskrit text of the Nagara S tra and the Sa yukta Āgama (Chinese translation by Gu abhadra), it is clear from their almost full concordance that the latter is translated from the former. Gu abhadra s Chinese translation however is much more abridged than the original Sanskrit text. 27

2 Nagara S tra (Sanskrit ed Tripathi, 1962; Fukita, 1982) 1 5.1a Siddham [astu] May you prosper! 5.1b Eva may rutam eka(smin samaye bhagav ñ r )vasty viharati sma jet(avane n thapi adasy r me ) Thus have I heard. At one time the Blessed One was residing near Śr vastī in Jeta s forest in An thapi ada s park. Before the awakening 5.1c (Tatra) bhagav n bhik n mantray(ati ) There the Blessed One addressed the monks, thus: 5.2 P rva me bhik avo nuttar samyak,sa bodhim anabhisa buddhasyaik kino rahasigatasya pratisa l(ī)nasyaiva cetasi ceta,parivitarka Bhikshus, before my full self-awakening when I was not yet a supreme self-awakened Buddha, a thought arose in me when I was alone on solitary retreat. This thought arose in me, thus: 5.3a K cchra bat ya loka panno yad uta j yate pi (jīrya)te pi mriyate pi (cya)vate py (u)papadyat(e) pi Alas! What difficulty this world has fallen into! One is born, and decays, and dies, and falls (from the heavens), and is reborn. Nagara Sutta (ed Leon Feer, PTS, 1888) [104] 1 [Eva me suta. Eka samaya Bhagav ] S vatthiya viharati [Jetavane Anathapi ikassa r me]. [Thus have I heard. At one time, the Blessed One] was residing [in An thapi ika s monastery in Jeta s forest] near S vatthī. Before the awakening 2.1 Pubbe me, bhikkhave, sambodh anabhisambuddhassa bodhisattass eva sato etad Bhikshus, before my self-awakening, when I was still a bodhisattva, it occurred to me: 2.2 Kiccha vatâya loko panno j yati ca jīyati ca mīyati ca cavati ca upapajjati 2 ca. Alas! What difficulty this world has come to! One is born, and decays, and dies, and falls (from the heavens), and is reborn. Mah Sakya,muni Gotama Sutta (ed Leon Feer, PTS, 1888) [10] 1 S vatthiya viharati pe [ He was staying near S vatthī.] Before the awakening 2.1 Pubbe me, bhikkhave, sambodh anabhisambuddhassa bodhisattass eva sato etad Bhikshus, before my self-awakening, when I was still a bodhisattva, it occurred to me: 2.2 Kiccha vatâya loko panno j yati ca jīyati ca mīyati ca cavati ca upapajjati ca. Alas! What difficulty this world has come to! One is born, and decays, and dies, and falls (from the heavens), and is reborn. 1 Additional corrections by Piya Tan. Para revised by Fukita, Be PTS Se upapajjati; Ce uppajjati always. While the former usu refers to rebirth, the latter has a general sense of birth: see CPD & DP. 28

3 5.3b Atha ca punar ime sattv jar,- mara asyô(ttare) ni sara a yath,bh ta na praj nan(ti ) Furthermore, these beings know not according to reality, the escape out of this decay-and-death. Dependent arising of suffering 5.4a (Ta)sya mam-ai(tad abha)vat Ka(smin nu) sati jar,mara( am bha)vati ki,pratyayañ ca punar jar,- mara am Then it occurred to me: Now, when what is, does decay-and-death And what is the condition for further decay-and-death? 5.4b Tasya mama yoni o ma(nas)i k(u)rva(ta) eva yath,bh tasyâbhisamaya u(dap di J ty ) saty jar,mara a bhavati j ti,pratyaya(ñ ca punar jar,ma)ra am When there is birth, decay-and-death occurs, and with birth as condition, there is further decay-and-death. 5.5a Tasya mam-aita(d a)bha(vat Kasmin) nu sati j tir bha(vati ki,pratyay ca punar j ti ) Now when what is, does birth And what is the condition for further birth? 2.3 Atha ca pan imassa dukkhassa nissara a na-p,paj n ti jar,mara assa. Furthermore, they know not the escape from this suffering, from decay-and-death. 2.4 Kudassu n ma imassa dukkhassa nissara a paññ yissati jar,mara assâ ti Now, when will an escape be known from this suffering of decay-and-death (and so on)? Dependent arising of suffering 3 Tassa mayha, bhikkhave, etad Kimhi nu kho sati jar,mara a hoti, ki paccay jar,mara an ti Bhikshus, then it occurred to me: Now, when what is, does decay-and-death What is the condition for decay-anddeath? 4 Tassa mayha, bhikkhave, yoniso J tiy kho sati jar,mara a hoti, j ti,paccay jar,mara an ti. When there is birth, decay-and-death occurs; with birth as condition, there is decay-anddeath. 5.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati j ti hoti, ki paccay j ti hoti. Now when what is, does birth What is the condition for birth? 2.3 Atha ca pan imassa dukkhassa nissara a na-p,paj n ti jar,mara assa. Furthermore, they know not the escape from this suffering, from decay-and-death. 2.4 Kud ssu n ma imassa dukkhassa nissara a paññ yissati jar,mara ass ti? Now when will an escape be known from this suffering of decay-and-death (and so on)? Dependent arising of suffering 3.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati jar,mara a hoti, ki paccay jar mara an ti Then, bhikshus, it occurred to me: Now, when what is, does decay-and-death What is the condition for decay-and-death? 3.2 Tassa mayha, bhikkhave, yoniso manasi-k r ahu paññ ya abhisamayo J tiy kho sati jar,mara a hoti, j ti,paccay jar,mara an ti. When there is birth, decay-and-death occurs; with birth as condition, there is decay-anddeath. 4.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati j ti hoti, ki paccay j ti hoti. Now when what is, does birth What is the condition for birth? 29

4 5.5b (Tasya ma)ma yoni o (manasi kurvata eva yath,bh tasyâbhisa)maya ( Bhave sati j tir bhavati bhava,pratyay ca punar j ti ) When there is existence, birth occurs, and with existence as condition, there is further birth. 5.6a (Tasya mam-aitad abhavat Kasmin nu sati bhavo bhavati ki,pratyaya ca punar bhava ) Now when what is, does existence And what is the condition for further existence? 5.6b (Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Up d ne sati bhavo bhavati up d na,pratyaya ca punar bhava ) When there is clinging, existence occurs, and with clinging as condition, there is further existence. 5.7a (Tasya mam-aitad abhavat Kasmin nu saty up d na bhavati ki,prat)yayañ ca (punar up d nam ) Now when what is, does clinging And what is the condition for further clinging? 5.2 Tassa mayha, bhikkhave, yoniso Bhave kho sati j ti hoti, bhava,paccay j tin ti. Then, bhikshus, this through wise attention, there was in me penetration into wisdom thus: When there is existence, birth occurs; with existence as condition, there is birth. 5.3 Tassa mayha, bhikkhave, etad Kimhi nu kho sati bhavo hoti, ki paccay bhavo ti? Then, bhikshus, this this occurred to me: Now when what is, does existence What is the condition for existence? 5.4 Tassa mayha, bhikkhave, yoniso Up d ne kho sati bhava hoti, up d na,paccay bhavan ti. Then, bhikshus, this through wise attention, there was in me penetration into wisdom thus: When there is clinging, existence occurs; with clinging as condition, there is existence. 5.5 Tassa mayha, bhikkhave, etad Kimhi nu kho sati up d na hoti, ki paccay up d nan ti? Now when what is, does clinging What is the condition for clinging? 4.2 Tassa mayha, bhikkhave, yoniso Bhave kho sati j ti hoti, bhava,- paccay j tin ti. When there is existence, birth occurs; with existence as condition, there is birth. 5.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati bhavo hoti, ki paccay bhavo ti? Now when what is, does existence What is the condition for existence? 5.2 Tassa mayha, bhikkhave, yoniso Up d ne kho sati bhava hoti, up d na,paccay bhavan ti. When there is clinging, existence occurs; with clinging as condition, there is existence. 6.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati up d na hoti, ki paccay up d nan ti? Now when what is, does clinging What is the condition for clinging? 30

5 5.7b (Tasya mama yoni o mana)si kurvata e(va yath,bh tasyâbhisamaya ) T( ) y sat(y )m (up d na bhavati t,pratyayañ ca punar up d nam ) When there is craving, clinging occurs, and with craving as condition, there is further clinging. 5.8a (Tasya mam-aitad abhavat Kasmin nu sati t bhavati ki,pratyay ca punas t ) Now when what is, does craving And what is the condition for further craving? 5.8b (Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhi)samaya Vedan y m saty t bhavati vedan,pratyay ca punas t When there is feeling, craving occurs, and with feeling as condition, there is further craving. 5.9a Ta(sya) mam(ai)tad abhavat Kasmin nu sati vedan bhavati ki,pratyay ca punar vedan Now when what is, does feeling And what is the condition for further feeling? 5.6 Tassa mayha, bhikkhave, yoniso Ta h ya kho sati upad na hoti, ta h,paccay up d nan ti. When there is craving, clinging occurs; with craving as condition, there is existence. 5.7 Tassa mayha, bhikkhave, etad Kimhi nu kho sati ta h hoti, ki paccay ta h ti? Now when what is, does craving What is the condition for craving? 5.8 Tassa mayha, bhikkhave, yoniso Vedan ya kho sati ta ha hoti, vedan,paccay ta han ti. When there is feeling, craving occurs; with feeling as condition, there is craving. 5.9 Tassa mayha, bhikkhave, etad Kimhi nu kho sati vedan hoti, ki paccay vedan ti? Now when what is, does feeling What is the condition for feeling? 6.2 Tassa mayha, bhikkhave, yoniso Ta h ya kho sati upad na hoti, ta h,paccay up d nan ti. When there is craving, clinging occurs; with craving as condition, there is existence. 7.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati ta h hoti, ki paccay ta h ti? Now when what is, does craving What is the condition for craving? 7.2 Tassa mayha, bhikkhave, yoniso Vedan ya kho sati ta ha hoti, vedan,paccay ta han ti. When there is feeling, craving occurs; with feeling as condition, there is craving. 8.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati vedan hoti, ki paccay vedan ti? Now when what is, does feeling What is the condition for feeling? 31

6 5.9b Tasya mama yo(ni o ma)nasi kurvata eva yath,bh tasyâbhisamaya Spar e sati veda(n bha)vati spar a,pratyay ca punar vedan When there is contact, feeling occurs, and with contact as condition, there is further feeling. 5.10a (Tasya mam-aitad a)bhavat Kasmin nu sati spar o bhavati (ki,pratyaya) (ca) puna spar a Now when what is, does contact And what is the condition for further contact? 5.10b Tasya mama yoni o (ma)nasi kurvata eva yath,bh tasyâbhisamaya udap di a - yatane sati spar o bhavati a - yatana,pratyayañ ca puna spar a me penetration into reality thus: When there is the sixfold sense-base, contact occurs, and with the sixfold sense-base as condition, there is further contact. 5.11a (Tasya mam-aitad a)bhavat Kasmin nu sati a - yatana bhavati ki,pratyayañ ca (p)u(na a - yatanam ) Now when what is, does the sixfold sensebase And what is the condition for further sixfold sense-base? 5.10 Tassa mayha, bhikkhave, yoniso Phasse kho sati vedana hoti, phassa,paccay vedanan ti. When there is contact, feeling occurs; with contact as condition, there is feeling Tassa mayha, bhikkhave, etad Kimhi nu kho sati phasso hoti, ki paccay phasso ti? Now when what is, does contact What is the condition for contact? 5.12 Tassa mayha, bhikkhave, yoniso Sa - yatane kho sati phassa hoti, sa - yatana,paccay phassan ti When there is the sixfold sense-base, contact occurs; with the sixfold sense-base as condition, there is contact Tassa mayha, bhikkhave, etad Kimhi nu kho sati sa - yatana hoti, ki paccay sa - yatanan ti? Now when what is, does the sixfold sensebase What is the condition for sixfold sensebase? 8.2 Tassa mayha, bhikkhave, yoniso Phasse kho sati vedana hoti, phassa,paccay vedanan ti. When there is contact, feeling occurs; with contact as condition, there is feeling. 9.1 Tassa mayha, bhikkhave, etad Kimhi nu kho sati phasso hoti, ki paccay phasso ti? Now when what is, does contact What is the condition for contact? 9.2 Tassa mayha, bhikkhave, yoniso Sa - yatane kho sati phassa hoti, sa - yatana,paccay phassan ti When there is the sixfold sense-base, contact occurs; with the sixfold sense-base as condition, there is contact Tassa mayha, etad Kimhi nu kho sati sa - yatana hoti, ki paccay sa - yatanan ti? Now when what is, does the sixfold sensebase What is the condition for sixfold sensebase? 32

7 5.11b (Ta)sya mama yoni o manasi kurvata eva yath( ),bh tasyâbhisamaya N ma,r pe sati a - yatana bhavati n ma,r pa,pratyayañ ca puna a - yatanam When there is name-and-form, the sixfold sense-base occurs, and with name-and-form as condition, there is further sixfold sense-base. 5.12a Tasya mam-aitad abhavat Kasmin nu sat(i, n ma),r pa bhavati ki,pratyayañ ca punar n ma,r pam Now when what is, does name-and-form And what is the condition for further name-and-form? 5.12b Tasya mama yoni o manasi (kurva)ta eva yath,bh tasyâbhisamaya uda(p di Vijñ ne sati n )mar pa bhavati vijñ na,pra(tyayañ ca punar n ma,r pam ) When there is consciousness, name-andform occurs, and with consciousness as condition, there is further name-and-form Tassa mayha, bhikkhave, yoniso N ma,r pe kho sati sa - yatana hoti, n ma,r pa,paccay sa - yatanan ti there was in When there is name-and-form, the sixfold sense-base occurs; with name-and-form as condition, there is the sixfold sense-base Tassa mayha, bhikkhave, etad Kimhi nu kho sati n ma,r pa hoti, ki paccay n ma,r pan ti? Now when what is, does name-and-form What is the condition for name-and-form? 6 Tassa mayha, bhikkhave, yoniso Viññ e kho sati n ma,r pa hoti, viññ a,paccay n ma,r pan ti. there is in me the penetration thus: When there is consciousness, name-andform occurs; with consciousness as condition, there is name-and-form Tassa mayha, bhikkhave, yoniso N ma,r pe kho sati sa - yatana hoti, n ma,r pa,paccay sa - yatanan ti there was in When there is name-and-form, the sixfold sense-base occurs; with name-and-form as condition, there is sixfold sense-base Tassa mayha, etad Kimhi nu kho sati n ma,r pa hoti, ki paccay n ma,r pan ti? Now when what is, does name-and-form What is the condition for name-and-form? 11.2 Tassa mayha, bhikkhave, yoniso Viññ e kho sati n ma,r pa hoti, viññ a,paccay n ma,r pan ti. there is in me the penetration thus: When there is consciousness, name-andform occurs; with consciousness as condition, there is name-and-form. 33

8 5.13a Tasya mam-aitad abhavat Kasmin (nu sati vijñ na bhava)t(i) ki,pratyayañ ca punar vijñ (nam) Now when what is, does consciousness And what is the condition for further consciousness? 7 Tassa mayha, bhikkhave, etad Kimhi nu kho sati viññ a hoti, ki paccay viññ an ti Now when what is, does consciousness What is the condition for consciousness? 8 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya N ma,r pe kho, sati viññ a hoti, n ma,r pa,paccay viññ an ti. there is in me the penetration thus: When there is name-and-form, consciousness occurs; with name-and-form as condition, there is consciousness. 9.1 Tassa mayha, bhikkhave, etad Paccud vattati kho ida viññ a, n ma,r pamh na para gacchati. Now this consciousness turns back. It goes no further than name-and-form Tassa mayha, bhikkhave, etad Kimhi nu kho sati viññ a hoti, ki paccay viññ an ti Now when what is, does consciousness What is the condition for consciousness? 34

9 5.13b (Tasya mama yoni o mana)si kurvata eva yath,(bh tas[y] 3 âbhisamaya Sa sk re u satsu vijñ nam bhavati sa sk ra,pratya[y]añ 4 ca punar vijñ nam ) When there are formations, consciousness occurs, and with formations as condition, there is further consciousness. 5.14a (Tasya mam-aitad abhavat Kasmin nu sati sa sk r bhavanti ki,pratyay ca puna sa sk r ) Now when what is, do formations And what is the condition for further formations? 5.14b (Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Avidy y saty sa sk r bhavanti avidy,pratyay ca puna sa sk r ) When there is ignorance, formations occur, and with ignorance as condition, there are further formations Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya Sa kh re kho, sati viññ a hoti, sa kh ra,paccay viññ an ti. there is in me the penetration thus: When there is formations, consciousness occurs; with formations as condition, there is consciousness Tassa mayha, bhikkhave, etad Kimhi nu kho sati sa kh r hoti, ki paccay sa kh r ti Now when what is, does formations What is the condition for formations? 13.2 Tassa mayha, bhikkhave, yoniso Āvijj ya kho sati sa kh r honti, avijj,paccay sa kh r ti there arose in When there is ignorance, formations occur; with ignorance as condition, there are formations. 3 Semi-vowel -y- added. 4 Tripathi & Fukita has pratyatañ (wr). 35

10 The 12-link arising of suffering 5.15 (Ity avidy 5 pratyayā sa skārā sa skāra,pratyaya vijñ nam vijñ na,pratyaya n ma,r pam n ma,r pa,pratyaya a - yatanam a - yatana,pratyaya spar a spar a,pratyay vedan vedan,pratyay t t,pratyayam up d nam up d na,pratyayo bhava bhava,pratyay j ti j ti,pratyaya jar,mara a oka,paride(va,du kha,daurmanasyôp y s sa bhavanti ) (Eva)m as(ya kevalasya maha)to du (kha,skandhasya samudayo bha)vati Thus with ignorance as condition, there are formations. With formations as condition, there is consciousness. With consciousness as condition, there is name-and-form. With name-and-form as condition, there is the sixfold sense-base. With the sixfold sense-base as condition, there is contact. With contact as condition, there is feeling. With feeling as condition, there is clinging. With clinging as condition, there is craving. With craving as condition, there is existence. With existence as condition, there is birth. With birth as condition, there is decay-anddeath: 5 Correction for wr vidhy. The looped arising of suffering 9.2 Ett vat j yetha v jīyetha v mīyetha v cavetha v upapajjetha v, yadida : It is thus far that one may be born, or may decay, or may die, or may fall from life, or may be reborn, namely: 9.3 n ma,r pa,paccay viññ a ; viññ a,paccay n ma,r pa ; n ma,r pa,paccay sa - yatana ; sa - yatana,paccay phasso; phassa,paccay vedan ; vedan,paccay ta h ; ta h,paccay up d na ; up d na,paccay bhavo; bhava,paccay j ti; j ti,paccay jar,mara a ; soka,parideva,dukkha,domanass - up y s sambhavanti. [105] Evam-etassa kevalassa dukkha-k,- khandhassa samudayo hoti. With name-and-form as condition, there is consciousness. With consciousness as condition, there is name-and-form. With name-and-form as condition, there is the sixfold sense-base. With the sixfold sense-base as condition, there is contact. With contact as condition, there is feeling. With feeling as condition, there is craving. With craving as condition, there is clinging. With clinging as condition, there is existence. With existence as condition, there is birth. With birth as condition, there is decay-anddeath. The 12-link arising of suffering 14.1 Iti h ida avijj,paccay sa kh r ; sa kh ra,paccay viññ a ; viññ a,paccay n ma,r pa ; n ma,r pa,paccay sa - yatana ; sa - yatana,paccay phasso; phassa,paccay vedan ; vedan,paccay ta h ; ta h,paccay up d na ; up d na,paccay bhavo; bhava,paccay j ti; j ti,paccay jar,mara a ; soka,parideva,dukkha,domanass - up y s sambhavanti Evam etassa kevalassa dukkha-k,- khandhassa samudayo hoti. Thus there is this: With ignorance as condition, there are formations. With formations as condition, there is consciousness. With consciousness as condition, there is name-and-form. With name-and-form as condition, there is the sixfold sense-base. With the sixfold sense-base as condition, there is contact. With contact as condition, there is feeling. With feeling as condition, there is clinging. With clinging as condition, there is craving. With craving as condition, there is existence. With existence as condition, there is birth. With birth as condition, there is decay-anddeath: 36

11 Sorrow, lamentation mental pain, physical pain, and despair arise. Thus there is the arising of this whole great mass of suffering. Dependent ending of suffering 5.16a Tasya mam-aita(d abhava)t Kasmin (nv asati jar,ma)ra a (na bhavati kasya nirodh j ja)r,ma(ra a,nirodha ) Now when what is not, does decay-anddeath not of decay-and-death? 5.16b (Tasya) ma(ma yoni o manasi kurvata e)va ya(th ),bh tasyâbhi(sama)ya ( J ty m asaty, jar,mara a na bhavati j )t(i),ni(rodh j jar,mara a,nirodha ) When there is no birth, decay-and-death does not occur. With the ending of birth, there is the ending of decay-and-death. Sorrow, lamentation, mental pain, physical pain, and despair arise. Thus there is the arising of this whole mass of suffering. 10 Samudayo, samudayo ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udap di ñ a udap di paññ udap di vijj udap di loko udap di. The arising! The arising! thus, bhikshus, it occurred to me. In things unheard before, the eye arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. Dependent ending of suffering 11 Tassa mayha, bhikkhave, etad Kimhi nu kho asati jar,mara a na hoti, kissa nirodh jar,mara a,nirodho ti? Now when what is not, does decay-anddeath not of decay-and-death? 12 Tassa mayha, bhikkhave, yoniso J tiy kho asati jar,mara a na hoti; j ti,nirodh jar,mara a,nirodho ti. When there is no birth, decay-and-death does not occur. With the ending of birth, there is the ending of decay-and-death Sorrow, lamentation mental pain, physical pain, and despair arise. Thus there is the arising of this whole mass of suffering. 15 Samudayo, samudayo ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udap di, ñ udap di, paññ udap di, vijj udap di, loko udap di. The arising! The arising! thus, bhikshus, it occurred to me. In things unheard before, the eye arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. Dependent ending of suffering 16.1 Tassa mayha, bhikkhave, etad Kimhi nu kho asati, jar,mara a na hoti, kissa nirodh jar,mara a,nirodho ti? Now when what is not, does decay-anddeath not With the ending of what, is the ending of decay-and-death? 16.2 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo J tiy kho asati, jar,mara a na hoti, j ti,nirodh jar,mara a,nirodho ti. Then, bhikshus, through wise consideration, there was in me penetration into wisdom thus: When there is no birth, decay-and-death does not occur. With the ending of birth, there is the ending of decay-and-death. 37

12 5.17a (Ta)sya (mam-aitad abha)vat Kasmin nv asat(i j tir na bhavati kasya) niro(dh j j ti,nirodha ) Now when what is not, does birth not of birth? 5.17b (Tas)ya mama (yoni o manasi kurvata eva yath,bh tasyâbhisa)maya Bhave sati (j ti)r na bhavati bhava,nirodh j j ti,nirodha When there is no existence, birth does not occur. With the ending of existence, there is the ending of birth. Sorrow, lamentation mental pain, physical pain, 5.18a Tasya mam-aitad abhavat Kasmin nv asati bhavo na bhavati kasya nirodh d bhava,nirodha Now when what is not, does existence not of existence? 5.18b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Up d ne sati, bhavo na bhavati up d na,nirodh d bhava,nirodha 13.1 Tassa mayha, bhikkhave, etad Kimhi nu kho asati j ti na hoti, kissa nirodh j ti,nirodho ti? Now when what is not, does birth not of birth? 13.2 Tassa mayha, bhikkhave yoniso Bhave kho asati j ti na hoti; bhava,nirodh j ti,nirodho ti. When there is no existence, birth does not occur. With the ending of existence, there is the ending of birth Tassa mayha, bhikkhave, etad Kimhi nu kho asati bhavo na hoti, kissa nirodh bhavo,nirodho ti? Now, bhikshus, when what is not, does existence not of existence? 13.4 Tassa mayha, bhikkhave, yoniso Up d ne kho asati bhavo na hoti; up d na,nirodh bhava,nirodho ti Tassa mayha, bhikkhave, etad Kimhi nu [11] kho asati, j ti na hoti, kissa nirodh j ti,nirodho ti? Now when what is not, does birth not of birth? 17.2 Tassa mayha, bhikkhave yoniso Bhave kho asati j ti na hoti; bhava,nirodh j ti,nirodho ti. When there is no existence, birth does not occur. With the ending of existence, there is the ending of birth Tassa mayha, bhikkhave, etad Kimhi nu kho asati bhavo na hoti, kissa nirodh bhavo,nirodho ti? Now, bhikshus, when what is not, does existence not of existence? 18.2 Tassa mayha, bhikkhave, yoniso Up d ne kho asati bhavo na hoti; up d na,nirodh bhava,nirodho ti. 38

13 When there is no clinging, existence does not occur. With the ending of clinging, there is the ending of existence. 5.19a Tasya mam-aitad abhavat Kasmin nv asaty up d na na bhavati kasya nirodh d up d na,nirodha Now when what is not, does clinging not of clinging? 5.19b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya [ T y m asaty, up d na na bhavati, ] 6 nirodh d up d na,nirodha When there is no craving, existence does not occur. With the ending of craving, there is the ending of clinging. 5.20a Tasya mam-aitad abhavat Kasmin nv asati t na bhavati kasya nirodh t t,nirodha Now when what is not, does craving not of craving? When there is no clinging, existence does not occur. With the ending of clinging, there is the ending of existence Tassa mayha, bhikkhave, etad Kimhi nu kho asati up d na na hoti, kissa nirodh up d na,nirodho ti? Now when what is not, does clinging not of clinging? 13.6 Tassa mayha, bhikkhave, yoniso Ta h ya kho asati up d na na hoti; ta h,nirodh up d na,nirodho ti. When there is no craving, clinging does not occur. With the ending of craving, there is the ending of clinging Tassa mayha, bhikkhave, etad Kimhi nu kho asati ta h na hoti, kissa nirodh ta h,nirodho ti? Now when what is not, does craving not of craving? When there is no clinging, existence does not occur. With the ending of clinging, there is the ending of existence Tassa mayha, bhikkhave, etad Kimhi nu kho asati up d na na hoti, kissa nirodh up d na,nirodho ti? Now when what is not, does clinging not of clinging? 19.2 Tassa mayha, bhikkhave, yoniso Ta h ya kho asati up d na na hoti; ta h,nirodh up d na,nirodho ti. When there is no craving, clinging does not occur. With the ending of craving, there is the ending of clinging Tassa mayha, bhikkhave, etad Kimhi nu kho asati ta h na hoti, kissa nirodh ta h,nirodho ti? Now when what is not, does craving not of craving? 6 This sentence added. (P) 39

14 5.20b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Vedan y m asaty t na bhavati vedan,nirodh t t,nirodha When there is no feeling, craving does not occur. With the ending of feeling, there is the ending of craving. 5.21a Tasya mam-aitad abhavat Kasmin nv asati vedan na bhavati kasya nirodh d vedan,nirodha Now when what is not, does feeling not of feeling? 5.21b Tasya mama yoni o manasi kurvata eva yath bh tasyâbhisamaya Spar e sati vedan na bhavati spar a,nirodh d vedan,nirodha When there is no contact, feeling does not occur. With the ending of contact, there is the ending of feeling. 5.22a Tasya mam-aitad abhavat Kasmin nv asati spar o na bhavati kasya nirodh t spar a,nirodha Now when what is not, does contact not 13.8 Tassa mayha, bhikkhave, yoniso Vedan ya kho asati ta h na hoti, Vedan,nirodh ta h,nirodho ti. When there is no feeling, craving does not occur. With the ending of feeling, there is the ending of craving Tassa mayha, bhikkhave, etad Kimhi nu kho asati vedan na hoti, kissa nirodh vedan,nirodho ti? Now when what is not, does feeling not of feeling? Tassa mayha, bhikkhave, yoniso Phasse asati vedan na hoti, Phassa,nirodh vedan,nirodho ti. When there is no contact, feeling does not occur. With the ending of contact, there is the ending of feeling Tassa mayha, bhikkhave, etad Kimhi nu kho asati phasso na hoti, kissa nirodh phassa,nirodho ti? 20.2 Tassa mayha, bhikkhave, yoniso Vedan ya kho asati ta h na hoti, Vedan,nirodh ta h,nirodho ti. When there is no feeling, craving does not occur. With the ending of feeling, there is the ending of craving Tassa mayha, bhikkhave, etad Kimhi nu kho asati vedan na hoti, kissa nirodh vedan,nirodho ti? Now when what is not, does feeling not of feeling? 21.2 Tassa mayha, bhikkhave, yoniso Phasse asati vedan na hoti, Phassa,nirodh vedan,nirodho ti. When there is no contact, feeling does not occur. With the ending of contact, there is the ending of feeling Tassa mayha, bhikkhave, etad Kimhi nu kho asati phasso na hoti, kissa nirodh phassa,nirodho ti? 40

15 of contact? 5.22b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya [ a - yatane sati spar o na bhavati a - yatana,nirodh t spar a,nirodha ] 7 [ When there is no sixfold sense-base, contact does not occur. With the ending of the sixfold sense-base, there is the ending of contact. ] 5.23a Tasya mam-aitad abhavat Kasmin nv asati a - yatana na bhavati kasya nirodh t a - yatana,nirodha Now when what is not, does the sixfold sense-base not of the sixfold sense-base? 5.23b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya N ma,r pe sati, a - yatana na bhavati n ma,r pa,nirodh t a - yatana,- nirodha When there is no name-and-form, the sixfold sense-base does not occur. Now when what is not, does contact not of contact? Tassa mayha, bhikkhave, yoniso Sa - yatane kho asati phasso na hoti; sa - yatana,nirodh phassa,nirodho ti. When there is no sixfold sense-base, contact does not occur. With the ending of the sixfold sense-base, there is the ending of contact Tassa mayha, bhikkhave, etad Kimhi nu kho asati sa - yatana na hoti, kissa nirodh sa - yatana,nirodho ti? Now when what is not, does the sixfold sense-base not of the sixfold sense-base? Tassa mayha, bhikkhave, yoniso N ma,r pe kho asati sa - yatana na hoti; n ma,r pa,nirodh sa - yatana,nirodho ti. When there is no name-and-form, the sixfold sense-base does not occur. Now when what is not, does contact not of contact? 22.2 Tassa mayha, bhikkhave, yoniso Sa - yatane kho asati phasso na hoti; sa - yatana,nirodh phassa,nirodho ti. When there is no sixfold sense-base, contact does not occur. With the ending of the sixfold sense-base, there is the ending of contact Tassa mayha, bhikkhave, etad Kimhi nu kho asati sa - yatana na hoti, kissa nirodh sa - yatana,nirodho ti? Now when what is not, does the sixfold sense-base not of the sixfold sense-base? 23.2 Tassa mayha, bhikkhave, yoniso N ma,r pe kho asati sa - yatana na hoti; n ma,r pa,nirodh sa - yatana,nirodho ti. When there is no name-and-form, the sixfold sense-base does not occur. 7 This section not in Tripathi, but in Fukita. 41

16 With the ending of name-and-form, there is the ending of the sixfold sense-base. 5.24a Tasya mam-aitad abhavat Kasmin nv asati nama,r pa na bhavati kasya nirodh n n ma,r pa,nirodha Now when what is not, does name-andform not of name-and-form? 5.24b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Vijñ ne sati n ma,r pa na bhavati vijñ na,nirodh n n ma,r pa,nirodha When there is no consciousness, nameand-form does not occur. With the ending of consciousness, there is the ending of name-and-form. 5.25a Tasya mam-aitad abhavat Kasmin nv asati vijñ na na bhavati kasya nirodh d vijñ na,nirodha Now when what is not, does consciousness not of consciousness? 5.25b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Sa sk re v asatsu vijñ na na bhavati sa sk ra,nirodh d vijñ na,nirodha With the ending of name-and-form, there is the ending of the sixfold sense-base Tassa mayha bhikkhave, etad Kimhi nu kho asati n ma,r pa na hoti, kissa nirodh n ma,r pa,nirodho ti? Now when what is not, does name-andform not of name-and-form? 14 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo Viññ e kho asati n ma,r pa na hoti; viññ a,nirodh n ma,r pa,nirodho ti When there is no consciousness, nameand-form does not occur. With the ending of consciousness, there is the ending of name-and-form. 15 Tassa mayha, bhikkhave, etad Kimhi nu kho asati viññ a na hoti; kissa nirodh viññ a,nirodho ti? Now when what is not, does consciousness not of consciousness? 16 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo N ma,r pe kho asati viññ a na hoti; n ma,r pa,nirodh viññ a,nirodho ti. With the ending of name-and-form, there is the ending of the sixfold sense-base. Looped ending of suffering 24.1 Tassa mayha bhikkhave, etad Kimhi nu kho asati n ma,r pa na hoti, kissa nirodh n ma,r pa,nirodho ti? Now when what is not, does name-andform not of name-and-form? 24.2 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo Viññ e kho asati n ma,r pa na hoti; viññ a,nirodh n ma,r pa,nirodho ti When there is no consciousness, nameand-form does not occur. With the ending of consciousness, there is the ending of name-and-form Tassa mayha, bhikkhave, etad Kimhi nu kho asati viññ a na hoti; kissa nirodh viññ a,nirodho ti? Now when what is not, does consciousness not of consciousness? 25.2 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo N ma,r pe kho asati viññ a na hoti; sa khāra,nirodh viññ a,nirodho ti. 42

17 When there are no formations, consciousness does not occur. With the ending of formations, there is the ending of consciousness. 5.26a Tasya mam-aitad abhavat Kasmin nv asati sa sk r na bhavanti kasya nirodh t sa sk ra,nirodha Now when what is not, do formations not of formations? 5.26b Tasya mama yoni o manasi kurvata eva yath,bh tasyâbhisamaya Avidy y m asaty, sa sk r na bhavanti avidy,nirodh t sa sk ra,nirodha When there is no ignorance, formations do not occur; With the ending of ignorance, there is the ending of formations. The 12-link ending of suffering 5.27 ity avidy,nirodh t sa sk ra,nirodha sa sk ra,nirodh d vijñ na,nirodha vijñ na,nirodh n n ma,r pa,nirodha n ma,r pa,nirodh t a - yatana,nirodha a - yatana,nirodh t spar a,nirodha spar a,nirodh d vedan,nirodha vedan,nirodh t t,nirodha When there is no name-and-form, consciousness does not occur. With the ending of name-and-form, there is the ending of consciousness. The looped ending of suffering 17 Tassa mayha, bhikkhave, etad adhigato kho my- ya maggo bodh ya yad-ida n ma,r pa,nirodh viññ a,nirodho; viññ a,nirodh n ma,r pa,nirodho; n ma,r pa,nirodh sa - yatana,nirodho; sa - yatana,nirodh phassa,nirodho phassa,nirodh vedan,nirodho; vedan,nirodh ta h,nirodho; When there is no name-and-form, consciousness does not occur. With the ending of formations, there is the ending of consciousness Kimhi nu kho asati, sa kh r na honti, kissa nirodh sa kh ra,nirodho ti? Now when what is not, do formations not of formations? 26.2 Tassa mayha, bhikkhave, yoniso manasik r ahu paññ ya abhisamayo Avijj ya kho asati, sa kh r na honti, avijj,nirodh sa kh r,nirodho ti. there arose in When there is no ignorance, formations do not occur; With the ending of ignorance, there is the ending of formations. The 12-link ending of suffering 27 Iti h ida avijj,nirodh sa kh ra,nirodh viññ a,nirodh n ma,r pa,nirodh sa - yatana,nirodh phassa,nirodh vedan,nirodh sa kh ra,nirodho; viññ a,nirodho; n ma,r pa,nirodho; sa - yatana,nirodho; phassa,nirodho; vedan,nirodho; ta h,nirodho; 43

18 t,nirodh d up d na,nirodha up d na,nirodh d bhava,nirodha bhava,nirodh j j ti,nirodha j ti,nirodh j jar,mara a,nirodha oka,parideva,du kha,daurmanasyôp y s nirudhyante evam asya kevalasya mahato du kha,- skandhasya nirodho bhavati Thus with the ending of ignorance, there is the ending of formations. With the ending of formations, there is the ending of consciousness. With the ending of consciousness, there is the ending of name-and-form. With the ending of name-and-form, there is the ending of the sixfold sense-base. With the ending of the sixfold sense-base, there is the ending of contact. With the ending of contact, there is the ending of feeling. With the ending of feeling, there is the ending of craving. With the ending of craving, there is the ending of clinging. With the ending of clinging, there is the ending of existence. With the ending of existence, there is the ending of birth. With the ending of birth, there is the ending of decay-and-death: Sorrow, lamentation, physical pain, mental pain, and distress end. Thus there is the ending of this whole great mass of suffering. ta h,nirodh up d na,nirodho; up d na,nirodh bhava,nirodho; bhava,nirodh j ti,nirodho; j ti,nirodh jar,mara a,nirodho; soka,parideva,dukkha,domanass - up y s nirujjhanti: Evam etassa kevalassa dukkha-k,- khandhassa nirodho hoti. Bhikshus, this occurred to me: I have indeed found this path of awakening; namely: With the ending of name-and-form, there is the ending of consciousness. With the ending of consciousness, there is the ending of name-and-form. With the ending of name-and-form, there is the ending of the sixfold sense-base. With the ending of the sixfold sense-base, there is the ending of contact. With the ending of contact, there is the ending of feeling. With the ending of feeling, there is the ending of craving. With the ending of craving, there is the ending of clinging. With the ending of clinging, there is the ending of existence. With the ending of existence, there is the ending of birth. With the ending of birth, there is the ending of decay-and-death: Sorrow, lamentation, physical pain, mental pain, and distress end. Thus there is the ending of this whole mass of suffering. 18 Nirodho, nirodho ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udap di ñ a udap di paññ udap di vijj udap di loko udap di. ta h,nirodha up d na,nirodho; up d na,nirodh bhava,nirodho; bhava,nirodh j ti,nirodho; j ti,nirodh jar,mara a,nirodho; soka,parideva,dukkha,domanass - up y s nirujjhanti: Evam etassa kevalassa dukkhak,khandhassa nirodho hoti. Thus there is this: with the ending of ignorance, there is the ending of formations. With the ending of formations, there is the ending of consciousness. With the ending of consciousness, there is the ending of name-and-form. With the ending of name-and-form, there is the ending of the sixfold sense-base. With the ending of the sixfold sense-base, there is the ending of contact. With the ending of contact, there is the ending of feeling. With the ending of feeling, there is the ending of craving. With the ending of craving, there is the ending of clinging. With the ending of clinging, there is the ending of existence. With the ending of existence, there is the ending of birth. With the ending of birth, there is the ending of decay-and-death: Sorrow, lamentation, physical pain, mental pain, and distress end. Thus there is the ending of this whole great mass of suffering. 28 Nirodho, nirodho ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udap di, ñ a udap di, paññ udap di, vijj udap di, loko udap dî ti. 44

19 The parable of the ancient city 5.28 Tasya mam-aitad abhavat Adhigato me paur o m rga paur a vartma paur ī pu p rvakair ibhir y t nuy t I have arrived at an ancient road, an ancient way, an ancient path, followed by ancient seers. 5.29a Tad-yath puru o ra ye prava e nv hi ann adhigacchet paur a m rga paur a vartma paur ī pu p rvakair manu yair y t nuy t m It is just as if a man, while wandering in a forest on a mountain-side, arrives at an ancient road, an ancient way, an ancient path, followed by people in the past. 5.29b Sa tam anugacchet Sa tam anugacchan sa tatra pa yet paur a nagara paur ī r ja,- dh nī(m) r ma,sa (pann ) vana,- sa pann pu kari ī,sa pann ubh d pa,vatī( ) rama īyà(m ) He arrived there. Having arrived there, he sees an ancient city, an ancient royal city, endowed with parks, endowed with forests, endowed lotus ponds, and surrounded with ramparts that are beautiful and delightful. The ending! The ending! thus, bhikshus, it occurred to me. In things unheard before, the eye arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. The parable of the ancient city 19.1 Seyyath pi, bhikkhave, puriso araññe pavane caram no passeyya pur a magga pur añjasa pubbakehi manussehi anuy ta. It is just as if, bhikshus, a man, while wandering in a forest on a mountain-side, arrives at an ancient road, an ancient highway [a straight, direct way], followed by people in the past So tam anugaccheyya. Tam anugacchanto passeyya pur a nagara pur a r ja,dh ni [106] pubbakehi manussehi ajjh vu ha r ma,- sampanna vana,sampanna pokkhara ī,- sampanna uddh pa,vanta rama īya. He arrived there. Having arrived there, he sees an ancient city, an ancient royal city, inhabited by people, endowed with parks, endowed with forests, endowed with lotus ponds, and surrounded with ramparts delightful. The ending! The ending! thus, bhikshus, it occurred to me. In things unheard before, the eye arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. 45

20 5.30a Tasy-aiva sy t yan nv aha gatv r jña rocayeyam a(tha sa puru o r jña evam) rocayet yat khalu deva j nīy ihâham adr k am ara ye prava e nv- hi an paur a m rga (paur a vartma paur ī pu p) rvakair manu yair y t nuy t m Then it occurred to him: Now what if I were to go and inform the rajah. Then the man informs the rajah thus: Indeed, your majesty, you should know that while I was here wandering through a forest on a mountain-side, I saw an ancient road, an ancient way, an ancient path, followed by people in the past. 5.30b So ha tam anugatav n So ha tam anugacchann adr k a paur ī nagara paur ( ī r ja,dh nī vana,sa )pann pu karinī,sa pann ubh d pa,vatī rama īy m T devo nagarī m payatu I followed it, and following it, I saw an ancient city, an ancient royal city, endowed with parks, endowed with forests, endowed lotus ponds, and surrounded with ramparts, beautiful and delightful. Your majesty, may you renovate that city Atha sa r j (t nagarī m payet s sy d a)pare a samayena r ja,dh nī ddh ca sphīt ca k em ca subhik câkīr a,bahujana,manu y ca 20.1 Atha kho so, bhikkhave, puriso rañño v r ja,mah mattassa v roceyya: Yagghe, bhante, j neyy si Aha addasa araññe pavane caram no pur a magga pur añjasa pubbakehi manussehi anuy ta. Then, bhikshus, the man informs the rajah or a royal minister: Please, sir, you should know this: While I was wandering in a forest on a mountain-side, I saw an ancient road, an ancient highway [a straight, direct way], followed by people in the past Tam anugacchi. Tam anugacchanto addasa pur a nagara pur a r ja,dh ni pubbakehi manussehi ajjh vu ha r ma,sampanna vana,sampanna pokkhara ī,sampanna udd pa,vanta 8 rama īya. Ta, bhante, nagara m pehī ti. I followed it, and following it, I saw an ancient city, an ancient royal city, inhabited by people, endowed with parks, endowed with forests, endowed with lotus ponds, and surrounded surrounded with ramparts delightful. Your majesty, may you renovate that city Atha kho so, bhikkhave, r j v r ja,mah matto v ta nagara m peyya. Tad-assa nagara aparena samayena iddhañ c eva phītañ ca b hu,jañña ki a,manussa vuddhi,vepulla-p,patta. 8 Udd pa~, preferred vl for uddh pa~. 46

21 Then the rajah renovates the city, and in due course, it becomes a royal city, successful, prosperous, with much almsfood, and crowded and teeming with people. The noble eightfold path 5.32 Eva(m eva adhigato me paur o m rga paur a vartma paur ī pu ) p rvakair ibhir 9 y t nuy t Even so, I have found an ancient road, an ancient way, an ancient path, followed by seers in the past Yad 10 ut- ryâ ( go m rgas ta)d-yath samyag d i samyak sa kalpa sa(m)ya(g v )k samyak karm nta samyag jīva samyag vy y ma (sa)myak sm ti samya(k sam dhi ) Then, bhikshus, the rajah or a royal minister renovates the city. In due course, it becomes a city that is successful and prosperous, widely known, popular, endowed with prosperity and plenty. The noble eightfold path 21.2 Evam eva khvâha, bhikkhave, addasa pur a magga pur,añjasa pubbakehi samm,sambuddhehi anuy ta. Even so, bhikshus, I have seen an ancient road, an ancient way, followed by fully selfawakened ones in the past Katamo ca so, bhikkhave, pur a,maggo pur añjaso pubbakehi samm,sambuddhehi anuy to. And what, bhikshus, is that ancient road, that ancient path, followed by the fully selfawakened ones in the past? 22.2 Ayam eva ariyo a ha giko maggo, seyyath pi samm,di hi, samm,sa kappo, samm,v c, samm,kammanto, samm, jīvo, samm,v y mo, samm,sati, samm,sam dhi. 9 In early Buddhism, isi (Skt i) is a syn for Buddha. 10 Yad uta = yad idam, namely, to wit. Yad uta is not found in Pali. 47

22 That is to say, the noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (A)sau bhik ava paur o m rga paur a vartma paur ī pu p rvakair ibhir y t nuy (t ) Bhikshus, this ancient road, ancient way, ancient path, followed by seers in the past (Tam aham a)nuga(tav n tam anugacchañ jar,ma)ra a (a)dr k am jar,mara a,samudaya ; (jar,mara) a,nirodha ; jar,mara a,nirodha,g minī pratipadam adr k a I have followed it. Following it, I saw decay-and-death, the arising of decay-and-death, the ending of decay-and-death, the way to the ending of decay-and-death. It is this very noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration 22.3 Aya kho so, bhikkhave, pur a,- maggo pur añjaso pubbakehi samm,- sambuddhehi anuy to. This, bhikshus, is that ancient road, that ancient path, followed by the fully self-awakened ones in the past Tam anugacchi ; 11 tam anugacchanto jar,mara a abbhaññ si ; jar,mara a,samudaya abbhaññ si ; jar,mara a nirodha abbhaññ si ; jar,mara a,nirodha,g mini pa ipada abbhaññ si. I followed it. Following it, I directly knew decay-and-death, I directly knew the arising of decay-anddeath, I directly knew the ending of decay-anddeath, I directly knew the way to the ending of decay-and-death. 11 Abbhaññ si, aor of abhij n mi, I know, understand, or more technically, I directly know. 48

23 5.37 E(va j ti,bhavôp d )na,t,- vedan,spar a, a - yata[na], 12 n ma,r pa,- vijñ na Thus I saw birth, ; 13 existence, ; clinging, ; craving, ; feeling, ; contact, ; the sixfold sense-base, ; name-and-form, ; consciousness,...; sa sk r n adr k am sa sk( )ra,samudaya sa sk ra,nirodha sa sk ra,nirodha,g minī pratipadam adr k am thus I saw formations; I saw the arising of formations; I saw the ending of formations; I saw the way leading to the ending of formations Tam anugacchi ; tam anugacchanto j ti abbhaññ si ; 24 bhava abbhaññ si ; 25 up d na abbhaññ si ; 26 ta ha abbhaññ si ; 27 vedana abbhaññ si ; 28 phassa abbhaññ si ; 29 sa - yatana abbhaññ si ; 30 n ma,r pa abbhaññ si ; 31 viññ a abbhaññ si. I followed it. Following it, I directly knew birth ; I directly knew existence ; I directly knew clinging ; I directly knew craving ; I directly knew feeling ; I directly knew contact ; I directly knew the sixfold sense-base ; I directly knew name-and-form ; I directly knew consciousness ; 32 Tam anugacchi ; tam anugacchanto sa kh re abbhaññ si ; sa kh rasamudaya abbhaññ si ; sa kh ranirodha abbhaññ si ; sa kh ra,nirodha,g mini pa ipada abbhaññ si. I followed it. Following it, I directly knew formations, I directly knew the arising of formations, I directly knew the ending of formations, I directly knew the way leading to the end of formations. 12 Missing syllable added. 13 I surmise that there is a peyy la here. 49

24 Liberation 5.38 So ham im n dharm n svayam abhijñ( ya s k īk tv ) bhik u rocay mi bhik īn m up sak n m upasik n n n,tīrthya, rama a,(br hma) a,cakara, 14 - parivr jak n m rocay mi Having realized direct knowledge regarding this Dharma for myself, I declare it to the monks, I declare it to the nuns, to the laymen, to the laywomen, to various sectarians, recluses, brahmins, (community members) and wanderers Tatra bhik ur api samyak,- pratipadyam na r dhako bhavati r dhayati ny ya dharma ku alam bhik u ī apy up sako py up sik pi samyak,pratipadya(m )n r dhik bhavati r dhayati ny ya dharma ku alam Here, a monk, practising rightly, becomes an attainer: he correctly attains to the wholesome Dharma. And a nun, too, or a layman, too, or a laywoman, too, practising rightly, becomes an attainer: they 15 correctly attain to the wholesome Dharma. [107] 33.1 Tad abhiññ ya cikkhi 16 bhikkh na bhikkhunīna up sak na up sik na. Having directly known it, I explained it to the monks, the nuns, the laymen, and the laywomen. Liberation 14 -Cakara- I am not sure what to make of this (wr?), but elsewhere we have -ga ika-, community members in cpds (eg Mvst ). 15 I have here used the common plural. 16 Ācikkhi, aor of cikkh mi I describe, explain. 50

25 5.40 Evam ida brahma,carya vaist rika bhavati bahu,janya p thu,bh ta y vad deva,manu yebhya samyak,suprak itam Thus this holy life has become successful and prosperous, and widely known, widespread, and popular, rightly and well proclaimed amongst gods and men Tay-ida, bhikkhave brahma,- cariya iddhañ c eva phītañ ca vitth rika b hu,jañña puthu,bh ta y va deva,- manussehi suppak sitan ti. This holy life, bhikshus, has become successful and prosperous, and widely known, widespread, and popular, amongst gods and men. Pañcama The fifth (sutta of the chapter) 51