0 At Savatthi.

1 Endowed with ten powers, O bhikkhus, and endowed with four self-assurances, the Tathagata acknowledges his position as the head-bull, roars his lion's roar in an assembly and sets rolling the wheel of Brahma [thus:] “Such is form, such is form's arising, such is form's disappearance, such is feeling, such is feeling's arising, such is feeling's disappearance, such is perception, such is perception's arising, such is perception's disappearance, such are sankharas, such are sankharas' arising, such are sankharas' disappearance, such is consciousness, such is consciousness's arising, such is consciousness's disappearance.”

2 Thus, this comes to be when there is this herein. This arises with the arising of this. This does not come to be when there is not this herein. This ceases with the cessation of this. That is: “In dependence on ignorance, there are sankharas. In dependence on sankharas, there is consciousness. In dependence on consciousness, there is name-and-form. In dependence on name-and-form, there is the six-sense domain. In dependence on the six-sense domain, there is contact. In dependence on contact, there is feeling. In dependence on feeling, there is thirsting. In dependence on thirsting, there is undertaking. In dependence on undertaking, there is being. In dependence on being, there is birth. In dependence on birth, old age and death, sorrow, lamentation, physical suffering, mental suffering and despair arise. Just so, is the arising of this entire amassment of suffering. From the complete fading away and cessation of this very ignorance, there is the cessation of sankharas. From the cessation of sankharas, there is the cessation of consciousness. From the cessation of consciousness, there is the cessation of name-and-form. From the cessation of name-and-form, there is the cessation of six-sense domain. From the cessation of six-sense domain, there is the cessation of contact. From the cessation of contact, there is the cessation of feeling. From the cessation of feeling, there is the cessation of thirsting. From the cessation of thirsting, there is the cessation of undertaking. From the cessation of undertaking, there is the cessation of being. From the cessation of being, there is the cessation of birth. From the cessation of birth, old age and death, sorrow, lamentation, physical suffering, mental suffering and despair cease. Just so, is the cessation of this entire stock of suffering.”

3 O bhikkhus, the Dhamma well-proclaimed by me thus, is clear, open, self-evident, free from patchwork. O bhikkhus, in the Dhamma well-proclaimed by me thus, which is clear, open, self-evident, free from patchwork, it is just enough for a young clansman who has gone forth out of faith to arouse his energy [thus]: “truly let flesh and blood dry up in the body, and my skin and senews and bones be left over. That energy will not be relaxed having not attained that which can be attained by manly strength, by manly energy, by manly exertion.”.

4 Indeed the lazy one, O bhikkhus, dwells in suffering, polluted by evil, unwholesome dhammas, and great is the true advantage that he neglects. But the one firm in energy, O bhikkhus, dwells in happiness, secluded from evil unwholesome dhammas, and great is the true advantage that he achieves.

5 “It is not by the inferior, O bhikkhus, that the superior is attained. Rather, it is by the superior that the superior is attained. This life of purity, O bhikkhus, is a beverage of cream. The Teacher has been encountered by you. Therefore, O bhikkhus, you must arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized [with the thought]: “Thus, this going forth of ours will not be barren, [but] fruitful and fertile, so that for those whose [offer of] robes, almsfood, lodgings, and medicines, provisions and necessities for the sick that we make use of, their services will bear great fruits and great profits.” Thus indeed O bhikkhus, should it be trained. Indeed considering your own benefit, O bhikkhus, is just enough to strive to accomplish [the goal] with vigilance. Indeed considering the benefit of others, O bhikkhus, is just enough to strive to accomplish [the goal] with vigilance. Indeed considering the benefit of both, O bhikkhus, is just enough to strive to accomplish [the goal] with vigilance.”

0 sāvatthiyaṃ

1 dasabalasamannāgato bhikkhave, tathāgato catuhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti. parisāsu sīhanādaṃ nadati. brahmacakkaṃ pavatteti: iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṃgamo. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṃgamo. iti saññā, iti saññāya samudayo, iti saññāya atthaṃgamo. iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṃgamo. iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṃgamo. bjt page 046

2 iti imasmiṃ sati idaṃ hoti. imassuppādā idaṃ uppajjati. imasmiṃ asati idaṃ na hoti. imassa nirodhā idaṃ nirujjhati. yadidaṃ: avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ. viññāṇapaccayā nāmarūpaṃ. nāmarūpapaccayā saḷāyatanaṃ. saḷāyatanapaccayā phasso. phassapaccayā vedanā. vedanāpaccayā taṇhā. taṇhāpaccayā upādānaṃ. upādānapaccayā bhavo. bhavapapaccayā jāti. jātipaccayā jarāmaraṇaṃ, sokaparidevadukkhadomanassupāyāsā sambhavanti. evametassa kevalassa dukkhakkhandhassa samudayo hoti. avijjāyatveva asesavirāganirodhā saṅkhāranirodho. saṅkhāranirodhā viññāṇanirodho. viññāṇanirodhā nāmarūpanirodho. nāmarūnirodhā saḷāyatananirodho. saḷāyatananirodhā phassanirodho. phassanirodhā vedanānirodho. vedanānirodhā taṇhānirodho. taṇhānirodhā upādānanirodho. upādānanirodhā bhavanirodho. bhavanirodhā jātinirodho. jātinirodhā jarāmaraṇaṃ, sokaparidevadukkhadomanassupāyāsā nirujjhanti. evametassa kevalassa dukkhakkhandhassa nirodho hoti.

3 evaṃ svākkhāto bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. evaṃ svākkhāte kho bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhā pabbajitena kulaputtena viriyaṃ ārabhituṃ: kāmaṃ taco ca nahāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisatthāmena purisaviriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā viriyassa saṇṭhānaṃ bhavissati.

4 dukkhaṃ hi bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi. mahantañca sadatthaṃ parihāpeti. āraddhaviriyo ca kho bhikkhave sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi mahantañca sadatthaṃ paripūreti. pts page 029

5 na bhikkhave, hīnena aggassa patti hoti aggena ca kho aggassa patti hoti maṇḍapeyyamidaṃ bhikkhave, brahmacariyaṃ, satthā sammukhībhūto. tasmātiha bhikkhave, viriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya, ''evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati, saphalā saudrayā, yesaṃ mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā''ti. evaṃ hi vo bhikkhave sikkhitabbaṃ. attatthaṃ vā hi bhikkhave sampassamānena alameva appamādena sampādetuṃ. paratthaṃ vā hi bhikkhave sampassamānena alameva appamādena sampādetuṃ. ubhayatthaṃ vā hi bhikkhave sampassamānena alameva appamādena sampādetu'nti.