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§2.1 – SN 22.79 fluent translation by thanissaro and bodhi

thanissaro trans.	bodhi trans.
"And why do you call them 'fabrications'?	“And why, bhikkhus, do you call them volitional formations?
Because they fabricate fabricated things,	‘They construct the conditioned,’ bhikkhus,
thus they are called 'fabrications.'	therefore they are called volitional formations.
What do they fabricate as a fabricated thing?	" And what is the conditioned that they construct?
For the sake of form-ness, they fabricate form as a fabricated thing.	They construct conditioned form as form;
For the sake of feeling-ness, they fabricate feeling as a fabricated thing.	" they construct conditioned feeling as feeling;
For the sake of perception-hood...	they construct conditioned perception as perception;
For the sake of fabrication-hood...	they construct conditioned volitional formations as volitional formations;
For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing.	they construct conditioned consciousness as consciousness.
Because they fabricate fabricated things,	‘They construct the conditioned,’ bhikkhus,
they are called fabrications. [3]	therefore they are called volitional formations.

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§2.1 – (saññā-vedayita-nirodha-samāpatti)

♦ 464. “kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?	“Now, lady, how does the attainment of the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.	“The thought does not occur to a monk as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.	Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?	“But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacī-saṅkhāro, tato kāya-saṅkhāro, tato citta-saṅkhāro”ti.	“When a monk is attaining the cessation of perception & feeling, friend Visākha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”1
♦ “kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?	“Now, lady, how does emergence from the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.	“The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.	Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?	“But when a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati citta-saṅkhāro, tato kāya-saṅkhāro, tato vacī-saṅkhāro”ti.	“When a monk is emerging from the cessation of perception & feeling, friend Visākha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti?	“When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti — suññato phasso, animitto phasso, appaṇihito phasso”ti.	“When a monk has emerged from the cessation of perception & feeling, friend Visākha, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected.”2
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti?	“When a monk has emerged from the cessation of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.	“When a monk has emerged from the cessation of perception & feeling, friend Visākha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”3

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§3.1 – (1. There are dark karmas with dark results; )

Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇha-vipākaṃ?	And what are dark karmas with dark results?
Idha, bhikkhave, ekacco"	Here, monks, someone
sabyābajjhaṃ kāya-saṅkhāraṃ abhi-saṅkharoti,	with-hurtful, bodily-co-doings (he) does [a deed],
sabyābajjhaṃ vacī-saṅkhāraṃ abhi-saṅkharoti,	with-hurtful, vocal-co-doings (he) does [a deed],
sabyābajjhaṃ mano-saṅkhāraṃ abhi-saṅkharoti.	with-hurtful, mental-co-doings (he) does [a deed],
So sabyābajjhaṃ kāya-saṅkhāraṃ abhi-saṅkharitvā, sabyābajjhaṃ vacī-saṅkhāraṃ abhi-saṅkharitvā, sabyābajjhaṃ mano-saṅkhāraṃ abhi-saṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.	Having done these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekanta-dukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇha-vipākaṃ.	These are called dark karmas with dark results.

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§3.2 – (2. bright karmas with bright results )

Katamañca, bhikkhave, kammaṃ sukkaṃ sukka-vipākaṃ?	And what are bright karmas with bright results?
Idha, bhikkhave, ekacco abyābajjhaṃ kāya-saṅkhāraṃ abhi-saṅkharoti, abyābajjhaṃ vacī-saṅkhāraṃ abhi-saṅkharoti, abyābajjhaṃ mano-saṅkhāraṃ abhi-saṅkharoti.	It’s when someone makes pleasing co-doings by way of body, speech, and mind.
So abyābajjhaṃ kāya-saṅkhāraṃ abhi-saṅkharitvā, abyābajjhaṃ vacī-saṅkhāraṃ abhi-saṅkharitvā, abyābajjhaṃ mano-saṅkhāraṃ abhi-saṅkharitvā abyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a pleasing world,
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	where pleasing contacts touch them.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekanta-sukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukka-vipākaṃ.	These are called bright karmas with bright results.

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§3.3 – (3. dark and bright karmas with dark and bright results? )

Katamañca, bhikkhave, kammaṃ kaṇha-sukkaṃ kaṇha-sukka-vipākaṃ?	And what are dark and bright karmas with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāya-saṅkhāraṃ abhi-saṅkharoti, sabyābajjhampi abyābajjhampi vacī-saṅkhāraṃ abhi-saṅkharoti, sabyābajjhampi abyābajjhampi mano-saṅkhāraṃ abhi-saṅkharoti.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind.
So sabyābajjhampi abyābajjhampi kāya-saṅkhāraṃ abhi-saṅkharitvā, sabyābajjhampi abyābajjhampi vacī-saṅkhāraṃ abhi-saṅkharitvā, sabyābajjhampi abyābajjhampi mano-saṅkhāraṃ abhi-saṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.	Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	where hurtful and pleasing contacts touch them.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇa-sukha-dukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇha-sukkaṃ kaṇha-sukka-vipākaṃ.	These are called dark and bright karmas with dark and bright results.

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§3.4 – (4. neither dark nor bright karmas with neither dark nor bright result )

Katamañca, bhikkhave, kammaṃ akaṇhaa-sukkaṃ akaṇhaa-sukka-vipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright karmas with neither dark nor bright results, which lead to the ending of karmas?
Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇha-vipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukka-vipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇha-sukkaṃ kaṇha-sukka-vipākaṃ tassa pahānāya yā cetanā—	It’s the intention to give up dark karmas with dark results, bright karmas with bright results, and both dark and bright karmas with both dark and bright results.
idaṃ vuccati, bhikkhave, kammaṃ akaṇhaa-sukkaṃ akaṇhaa-sukka-vipākaṃ kammakkhayāya saṃvattati.	These are called neither dark nor bright karmas with neither dark nor bright results, which lead to the ending of karmas.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of karmas that I declare, having realized them with my own insight.”

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