1At Sāvatthī.

“Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.

When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

1Sāvatthiyaṁ vihārati.

"Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti –

iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.

Yadidaṁ avijjāpaccayā saṅkhārā;

saṅkhārapaccayā viññāṇaṁ … pe … evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho … pe … evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti.

Paṭhamaṁ.