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"Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu - pe - nimittaṃ hetu - pe - āyūhanā hetu - pe - anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo"ti (paṭi. ma. 3.21). |
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| "Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. | “Suppose there were a young tree with unborn fruit, and a man cut its root, then the unborn fruits of the tree would remain unborn and not come to be born, remain ungenerated and not come to be generated, remain unarisen and not come to be arisen, remain unmanifested and not come to be manifested. So too, arising is a cause, arising is a condition, for the generation of defilements. Seeing danger in defilements, consciousness enters into non-arising. With consciousness’s entering into non- arising the defilements that would be generated with arising as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering. | |
| Pavattaṃ hetu - pe - nimittaṃ hetu - pe - āyūhanā hetu - pe - anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. | [687] Occurrence is a cause … The sign is a cause … Accumulation is a cause, accumulation is a condition, for the generation of defilements. Seeing danger in accumulation, consciousness enters into non-accumulation. With consciousness’s entering into non-accumulation the defilements that would be generated with accumulation as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is cessation of suffering. | |
| Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo"ti (paṭi. ma. 3.21). | So there is path development, there is realization of fruition, there is abandoning of defilements, and there is penetrating to the Dhamma” (Paṭis II 217–19). |