So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
PL
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
EN
“Venerable sir,” they replied. The Buddha said this: “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’
This, mendicants, is how you should rightly roar your lion’s roar. It’s possible that wanderers of other religions might say: ‘But what is the source of the venerables’ certainty and forcefulness that they say this?’
You should say to them: ‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
Other sects are empty of ascetics.” What four? We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. And we have love and affection for those who share our path,
both laypeople and renunciates. These are the four things.’
PL
gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.
EN
It’s possible that wanderers of other religions might say: ‘We too have confidence in the Teacher—our Teacher; we have confidence in the teaching—our teaching; and we have fulfilled the precepts—our precepts. And we have love and affection for those who share our path,
both laypeople and renunciates. What, then, is the difference between you and us?’ You should say to them: ‘Well, reverends, is the goal one or many?’
PL
gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?
EN
Answering rightly, the wanderers would say: ‘The goal is one, reverends, not many.’ ‘But is that goal for the greedy or for those free of greed?’ Answering rightly, the wanderers would say:
‘Is it for those who favor and oppose or for those who don’t favor and oppose?’ ‘It’s for those who don’t favor and oppose.’ ‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’
Answering rightly, the wanderers would say: ‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’ Mendicants, there are these two views: views favoring existence and views favoring nonexistence.
PL
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. Dvemā, bhikkhave, diṭṭhiyo— bhavadiṭṭhi ca vibhavadiṭṭhi ca.
EN
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view favoring existence.
PL
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
EN
There are some ascetics and brahmins who don’t truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
PL
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
EN
They’re not freed from suffering, I say. There are some ascetics and brahmins who do truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.
PL
‘na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;
EN
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. There are these four kinds of grasping. What four?
Grasping at sensual pleasures, views, precepts and observances, and theories of a self. There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping. But they don’t correctly describe the complete understanding of all kinds of grasping. They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.
PL
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand these three things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.
PL
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand these two things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.
PL
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand this one thing. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
In such a teaching and training, confidence in the Teacher is said to be not rightly placed. Likewise, confidence in the teaching,
PL
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati;
EN
fulfillment of the precepts, and love and affection for those sharing the same path are said to be not rightly placed. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self. In such a teaching and training, confidence in the Teacher is said to be rightly placed.
Likewise, confidence in the teaching, fulfillment of the precepts, and love and affection for those sharing the same path are said to be rightly placed. Why is that?
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha. What is the source, origin, birthplace, and inception of these four kinds of grasping? Craving.
PL
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
EN
And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact.
And what is the source of choices? Ignorance. When that mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.
PL
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.
EN
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
PL
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
EN
“Venerable sir,” they replied. The Buddha said this: “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’
This, mendicants, is how you should rightly roar your lion’s roar. It’s possible that wanderers of other religions might say: ‘But what is the source of the venerables’ certainty and forcefulness that they say this?’
You should say to them: ‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
Other sects are empty of ascetics.” What four? We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. And we have love and affection for those who share our path,
both laypeople and renunciates. These are the four things.’
PL
gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.
EN
It’s possible that wanderers of other religions might say: ‘We too have confidence in the Teacher—our Teacher; we have confidence in the teaching—our teaching; and we have fulfilled the precepts—our precepts. And we have love and affection for those who share our path,
both laypeople and renunciates. What, then, is the difference between you and us?’ You should say to them: ‘Well, reverends, is the goal one or many?’
PL
gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?
EN
Answering rightly, the wanderers would say: ‘The goal is one, reverends, not many.’ ‘But is that goal for the greedy or for those free of greed?’ Answering rightly, the wanderers would say:
‘Is it for those who favor and oppose or for those who don’t favor and oppose?’ ‘It’s for those who don’t favor and oppose.’ ‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’
Answering rightly, the wanderers would say: ‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’ Mendicants, there are these two views: views favoring existence and views favoring nonexistence.
PL
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. Dvemā, bhikkhave, diṭṭhiyo— bhavadiṭṭhi ca vibhavadiṭṭhi ca.
EN
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view favoring existence.
PL
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
EN
There are some ascetics and brahmins who don’t truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
PL
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
EN
They’re not freed from suffering, I say. There are some ascetics and brahmins who do truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.
PL
‘na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;
EN
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. There are these four kinds of grasping. What four?
Grasping at sensual pleasures, views, precepts and observances, and theories of a self. There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping. But they don’t correctly describe the complete understanding of all kinds of grasping. They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.
PL
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand these three things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.
PL
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand these two things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.
PL
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti— kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
EN
Why is that? Because those gentlemen don’t truly understand this one thing. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
PL
Taṁ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—
EN
In such a teaching and training, confidence in the Teacher is said to be not rightly placed. Likewise, confidence in the teaching,
PL
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati;
EN
fulfillment of the precepts, and love and affection for those sharing the same path are said to be not rightly placed. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self. In such a teaching and training, confidence in the Teacher is said to be rightly placed.
Likewise, confidence in the teaching, fulfillment of the precepts, and love and affection for those sharing the same path are said to be rightly placed. Why is that?
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha. What is the source, origin, birthplace, and inception of these four kinds of grasping? Craving.
PL
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
EN
And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact.
And what is the source of choices? Ignorance. When that mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.
PL
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.
EN
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
Sutraya