Sāvatthinidānaṃ.

The (sutta) opening at Sāvatthī.{n}

Upādāniyesu, bhikkhave, dhammesu assād·ānupassino viharato taṇhā pavaḍḍhati. Taṇhā·paccayā upādānaṃ; upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarā·maraṇaṃ soka·parideva-dukkha·domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha·k·khandhassa samudayo hoti.

In one who keeps focusing on the allure of clingable phenomena (or: phenomena that offer sustenance = the five aggregates), craving develops. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origin of this entire mass of suffering & stress.

Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭha·vāhānaṃ vīsāya vā kaṭṭha·vāhānaṃ tiṃsāya vā kaṭṭha·vāhānaṃ cattārīsāya vā kaṭṭha·vāhānaṃ mahā·aggi·k·khandho jaleyya. Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahā·aggi·k·khandho tadāhāro tadupādāno ciraṃ dīgha·maddhānaṃ jaleyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assād·ānupassino viharato taṇhā pavaḍḍhati. Taṇhā·paccayā upādānaṃ; upādāna·paccayā bhavo; bhava·paccayā jāti; jāti·paccayā jarāmaraṇaṃ soka·parideva-dukkha·domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha·k·khandhassa samudayo hoti.

Just as if a great mass of fire of ten cartloads of timber, or twenty cartloads of timber, or thirty cartloads of timber, or forty cartloads of timber were burning, and into it a man would time & again throw dried grass, dried cow dung, & dried timber, so that the great mass of fire — thus nourished, thus sustained — would burn for a long, long time. In the same way, in one who keeps focusing on the allure of clingable phenomena, craving develops. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origin of this entire mass of suffering & stress.

Upādāniyesu, bhikkhave, dhammesu ādīnav·ānupassino viharato taṇhā nirujjhati. Taṇhā·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarāmaraṇaṃ soka·parideva-dukkha·domanass·upāyāsā nirujjhanti. Evam·etassa kevalassa dukkha·k·khandhassa nirodho hoti.

Now, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.

Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭha·vāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭha·vāhānaṃ mahā·aggi·k·khandho jaleyya; tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahā·aggi·k·khandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhā·nirodhā upādāna·nirodho; upādāna·nirodhā bhava·nirodho; bhava·nirodhā jāti·nirodho; jāti·nirodhā jarā·maraṇaṃ soka·parideva-dukkha·domanass·upāyāsā nirujjhanti. Evam·etassa kevalassa dukkha·k·khandhassa nirodho hotī ti.

Just as if a great mass of fire of ten cartloads of timber, or twenty cartloads of timber, or thirty cartloads of timber, or forty cartloads of timber were burning, into which a man simply would not time & again throw dried grass, dried cow dung, or dried timber, so that the great mass of fire — its original sustenance being consumed, and no other being offered — would, without nutriment, go out. In the same way, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.