“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi?
“Bhikkhus, there are these three causes for the |arising::appearance, origination [samudaya]| of |kamma::action, deed, doing, volitional act [kamma]|. What three?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
1.) Bhikkhus, |desire::intention, wish, impulse, interest [chanda]| arises with reference to things gone past that are the basis for |desire and attachment::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]|. 2) Desire arises with reference to things in the future that are the basis for desire and attachment. 3) Desire arises with reference to things in the present that are the basis for desire and attachment.
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
1.) And how, bhikkhus, does desire arise with reference to things gone past that are the basis for desire and attachment? One |ponders over::reflects on, rethinks [anuvitakketi]| and mentally |re-examines::relooks at [anuvicāreti]| things gone past that are the basis for desire and attachment. As one does so, desire arises. When desire springs up, one is fettered by those things. Bhikkhus, I refer to |passion::intense desire, strong emotion, infatuation, obsession, lust [sārāga]| in the mind as the fetter. It is in this way, bhikkhus, that desire arises with reference to things gone past that are the basis for desire and attachment.
Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.
2.) And how, bhikkhus, does desire arise with reference to things in the future that are the basis for desire and attachment? One ponders over and mentally re-examines things in the future that are the basis for desire and attachment. As one does so, desire arises. When desire springs up, one is fettered by those things. Bhikkhus, I refer to passion in the mind as the fetter. It is in this way, bhikkhus, that desire arises with reference to things in the future that are the basis for desire and attachment.
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.
3.) And how, bhikkhus, does desire arise with reference to things in the present that are the basis for desire and attachment? One ponders over and mentally re-examines things in the present that are the basis for desire and attachment. As one does so, desire arises. When desire springs up, one is fettered by those things. Bhikkhus, I refer to passion in the mind as the fetter. It is in this way, bhikkhus, that desire arises with reference to things in the present that are the basis for desire and attachment. These, bhikkhus, are the three causes for the arising of kamma.
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
Bhikkhus, there are these three [other] causes for the arising of kamma. What three? 1) Desire does not arise with reference to things gone past that are the basis for desire and attachment. 2) Desire does not arise with reference to things in the future that are the basis for desire and attachment. 3) Desire does not arise with reference to things in the present that are the basis for desire and attachment.
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
1.) And how, bhikkhus, does desire not arise with reference to things gone past that are the basis for desire and attachment? One understands the |consequence::future result; lit. ripening [vipāka]| of things gone past that are the basis for desire and attachment. Having understood their consequence, one turns away from them. Having turned away, one fully penetrates them with the mind, and with |wisdom::distinctive knowledge, discernment [paññā]| sees through them completely. It is in this way, bhikkhus, that desire does not arise with reference to things gone past that are the basis for desire and attachment.
Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.
2.) And how, bhikkhus, does desire not arise with reference to things in the future that are the basis for desire and attachment? One understands the consequence of things in the future that are the basis for desire and attachment. Having understood their consequence, one turns away from them. Having turned away, one fully penetrates them with the mind, and with wisdom sees through them completely. It is in this way, bhikkhus, that desire does not arise with reference to things in the future that are the basis for desire and attachment.
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti, āyatiṁ vipākaṁ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.
3.) And how, bhikkhus, does desire not arise with reference to things in the present that are the basis for desire and attachment? One understands the consequence of things in the present that are the basis for desire and attachment. Having understood their consequence, one turns away from them. Having turned away, one fully penetrates them with the mind, and with wisdom sees through them completely. It is in this way, bhikkhus, that desire does not arise with reference to things in the present that are the basis for desire and attachment. These, bhikkhus, are the three [other] causes for the arising of kamma.”