(1) Pañca skandhāḥ,
(1) The five components (of mind and matter),

(2) pañcopādāna-skandhāḥ,
(2) the five components (of mind and matter) that provide fuel for attachment,

(3) aṣṭā-daśa dhātavaḥ,
(3) the eighteen elements,

(4) dvā-daśāyatanāni,
(4) the twelve sense-spheres,

(5) dvā-daśāṅgaḥ pratītya-samutpādaḥ,
(5) the twelve factors of conditional origination,

(6) catvāry-ārya-satyāni,
(6) the four noble truths,

(7) dvā-viṁśatir-indriyāṇi,
(7) the twenty-two faculties,

(8) catvāri dhyānāni,
(8) the four absorptions,

(9) catasra ārūpya-samāpattayaḥ,
(9) the four formless attainments,

(10) catvāro brahma-vihārāḥ,
(10) the four spiritual states,

(11) catasraḥ pratipadaḥ,
(11) the four practices,

(12) catasraḥ samādhi-bhāvanāḥ,
(12) the four cultivations of concentration,

(13) catvāri smty-upasthānāni,
(13) the four ways of attending to mindfulness,

(14) catvāri samyak-prahāṇāni,
(14) the four right strivings,

(15) catvāra ddhi-pādāḥ,
(15) the four bases of spiritual power,

(16) pañcendriyāṇi,
(16) the five faculties,

(17) pañca balāni,
(17) the five strengths,

(18) sapta bodhyaṅgāni,
(18) the seven factors of awakening,

(19) āryāṣṭāṅgo mārgaḥ,
(19) the eightfold noble path,

(20) ṣoḍaśākārānāpāna-smtiḥ,
(20) the sixteen modes of mindfulness while breathing,

(21) catvāri srota-āpattyaṅgāni,
(21) the four factors of stream-entry,

(22) daśa Tathāgata-balāni,
(22) the ten strengths of a Realised One,

(23) catvāri vaiśāradyāni,
(23) the four confidences,

(24) catasraḥ pratisaṁvidaḥ,
(24) the four analytical knowledges,

(25) aṣṭādaśāveṇikā Buddhadharmāḥ,
(25) the eighteen special qualities of the Buddha,

(26) dvātriṁśan-mahā-puruṣa-lakṣaṇāni,
(26) the thirty-two marks of a great man,

(27) aśītir-anuvyañjanāni.
(27) the eighty secondary characteristics.

(1) Rūpa-skandhaḥ,
(1) The bodily-form component,

(2) vedanā-skandhaḥ,
(2) the feelings component,

(3) saṁjñā-skandhaḥ,
(3) the perceptions component,

(4) saṁskāra-skandhaḥ,
(4) the volitions component,

(5) vijñāna-skandhaś-ceti.
(5) and the consciousness component.

(1) Rūpopādānaskandhaḥ,
(1) The bodily-form component that provides fuel for attachment,

(2) vedanopādānaskandhaḥ,
(2) the feelings component that provides fuel for attachment,

(3) saṁjñopādānaskandhaḥ,
(3) the perceptions component that provides fuel for attachment,

(4) saṁskāropādānaskandhaḥ,
(4) the volitions component that provides fuel for attachment,

(5) vijñānopādānaskandhaḥ.
(5) the consciousness component that provides fuel for attachment.

(1) Cakṣur-dhātuḥ,
(1) The eye element,

(2) rūpa-dhātuḥ,
(2) the visible-form element,

(3) cakṣur-vijñāna-dhātuḥ,
(3) the eye-consciousness element,

(4) śrotra-dhātuḥ,
(4) the ear element,

(5) śabda-dhātuḥ,
(5) the sound element,

(6) śrotra-vijñāna-dhātuḥ,
(6) the ear-consciousness element,

(7) ghrāṇa-dhātuḥ,
(7) the nose element,

(8) gandha-dhātuḥ,
(8) the smell element,

(9) ghrāṇa-vijñāna-dhātuḥ,
(9) the nose-consciousness element,

(10) jihvā-dhātuḥ,
(10) the tongue element,

(11) rasa-dhātuḥ,
(11) the taste element,

(12) jihvā-vijñāna-dhātuḥ,
(12) the tongue-consciousness element,

(13) kāya-dhātuḥ,
(13) the body element,

(14) spraṣṭavya-dhātuḥ,
(14) the tangible element,

(15) kāya-vijñāna-dhātuḥ,
(15) the body-consciousness element,

(16) mano-dhātuḥ,
(16) the mind element,

(17) dharma-dhātuḥ,
(17) the thoughts element,

(18) mano-vijñāna-dhātuḥ.
(18) the mind-consciousness element.

(1) Cakṣur-ādhyātmikam-āyatanam,
(1) The internal eye sense-sphere,

(2) rūpaṁ bāhyam-āyatanam,
(2) the external visible-form sense-sphere,

(3) śrotram-ādhyātmikam-āyatanam,
(3) the internal ear sense-sphere,

(4) śabdo bāhyam-āyatanam,
(4) the external sound sense-sphere,

(5) ghrāṇām-ādhyātmikam-āyatanam,
(5) the internal nose sense-sphere,

(6) gandho bāhyam-āyatanam,
(6) the external smell sense-sphere,

(7) jihvā ādhyātmikam-āyatanam,
(7) the internal tongue sense-sphere,

(8) raso bāhyam-āyatanam,
(8) the external taste sense-sphere,

(9) kāya ādhyātmikam-āyatanam,
(9) the internal body sense-sphere,

(10) sparśo bāhyam-āyatanam,
(10) the external tangible sense-sphere,

(11) mana ādhyātmikam-āyatanam,
(11) the internal mind sense-sphere,

(12) dharmo bāhyam-āyatanam.
(12) the external thought sense-sphere.

(1) Avidyā-pratyayāḥ saṁskārāḥ,
(1) With ignorance as condition: volitions,

(2) saṁskāra-pratyayaṁ vijñānaṁ,
(2) with volitions as condition: consciousness,

(3) vijñāna-pratyayaṁ nāma-rūpaṁ,
(3) with consciousness as condition: mind and body,

(4) nāma-rūpa-pratyayaṁ ṣaḍ-āyatanaṁ,
(4) with mind and body as condition: the six sense-spheres,

(5) ṣaḍ-āyatana-pratyayaḥ sparśaḥ,
(5) with the six sense-spheres as condition: contact,

(6) sparśa-pratyayā vedanā,
(6) with contact as condition: feeling,

(7) vedanā-pratyayā tṣṇā,
(7) with feeling as condition: craving,

(8) tṣṇā-pratyayam-upādānaṁ,
(8) with craving as condition: attachment,

(9) upādāna-pratyayo bhavaḥ,
(9) with attachment as condition: continuation,

(10) bhava-pratyayā jātiḥ,
(10) with continuation as condition: birth,

(11) jāti-pratyayā
(11) with birth as condition:

(12) jarā-maraṇa-śoka-parideva-duḥkha-daurmanasyopāyāsā saṁbhavanti,
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) arise,

evam-asya kevalasya mahato duḥkha-skandhasya samudayo bhavati.
and so there is an origination of this whole great mass of suffering.

(1) Avidyā-nirodhāt-saṁskāra-nirodhaḥ,
(1) (But) from the cessation of ignorance, there is the cessation of volitions,

(2) saṁskāra-nirodhād-vijñānā-nirodhaḥ,
(2) from the cessation of volitions, the cessation of consciousness,

(3) vijñāna-nirodhān-nāma-rūpa-nirodhaḥ,
(3) from the cessation of consciousness, the cessation of mind and body,

(4) nāma-rūpa-nirodhāt-ṣaḍ-āyatana-nirodhaḥ,
(4) from the cessation of mind and body, the cessation of the six sense-spheres,

(5) ṣaḍ-āyatana-nirodhāt-sparśa-nirodhaḥ,
(5) from the cessation of the six sense-spheres, the cessation of contact,

(6) sparśa-nirodhād vedanā-nirodhaḥ,
(6) from the cessation of contact, the cessation of feeling,

(7) vedanā-nirodhāt-tṣṇā-nirodhaḥ,
(7) from the cessation of feeling, the cessation of craving,

(8) tṣṇā-nirodhād-upādāna-nirodhaḥ,
(8) from the cessation of craving, the cessation of attachment,

(9) upādāna-nirodhād bhava-nirodhaḥ,
(9) from the cessation of attachment, the cessation of continuation,

(10) bhava-nirodhāj-jāti-nirodhaḥ,
(10) from the cessation of continuation, the cessation of birth,

(11) jāti-nirodhāj-
(11) from the cessation of birth:

(12) jarā-maraṇa-śoka-parideva-duḥkha-daurmanasyopāyāsā nirudhyante,
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) cease,

evam-asya kevalasya mahato duḥkha-skandhasya nirodho bhavati.
and so there is a cessation of this whole great mass of suffering.

Pūrvānte ’jñānam, aparānte ’jñānam, pratyupante ’jñānam;
Not knowing the past, not knowing the future, not knowing the present;

adhyātme ’jñānam, bahirdhā ’jñānam, adhyātma-bahirdhā ’jñānam;
not knowing the internal, not knowing the external, not knowing the internal and the external;

karmaṇy-ajñānam, vipāke ’jñānam, karma-vipāke ’jñānam;
not knowing what are (volitional) deeds, not knowing results, not knowing (volitional) deeds and their results;

sukte ’jñānam, duṣkte ’jñānam, sukta-duṣkte ’jñānam;
not knowing good actions, not knowing bad actions, not knowing what are good actions and bad actions;

hetāvajñānam, phale ’jñānam, hetu-phale ’jñānam;
not knowing causes, not knowing fruition, not knowing causes and fruition;

hetu-samutpanneṣu dharmeṣv-ajñānam, pratītya-samutpādeṣv-ajñānam,
not knowing the origination of causes in things, not knowing conditional origination,

pratītya-samutpanneṣu dharmeṣu ajñānam;
not knowing the conditional origination of things;

Buddhe ’jñānam, Dharme ’jñānam, Saṁghe ’jñānam;
not knowing the Buddha, not knowing the Teaching, not knowing the Community;

duḥkhe ’jñānam, samudaye ’jñānam, nirodhe ’jñānam, mārge ’jñānam;
not knowing suffering, not knowing origination, not knowing cessation, not knowing the path;

kuśalākuśaleṣu dharmeṣu ajñānam,
not knowing wholesome and unwholesome things, This and the next four pairs are all related to the dharma in the Bodhi-pakṣya-dharma according to the commentary.

sāvadyānavadyeṣu dharmeṣu ajñānam,
not knowing blameable and blameless things,

sevitavyāsevitavyeṣu dharmeṣu ajñānam,
not knowing what things should and should not be practiced,

hīna-praṇīteṣu kṣṇa-śukleṣu dharmeṣu ajñānam.
not knowing what things are inferior and superior, (or) dark and light.

Ṣaṭsu vā sparśāyataneṣu,
In regard to the six sense-spheres,

yathā-bhūtam-ajñānam-adarśanam-anabhisamayas-tamaḥ,
darkness, or lack of penetration, lack of insight, lack of knowledge of the way things are,

saṁmoho ’vidyāndhakāram.
complete delusion, bewildered ignorance.

{1} Kāya-saṁskāraḥ
{1} Bodily volitions,

{2} vāk-saṁskāraḥ
{2} verbal volitions,

{3} manaḥ-saṁskāraḥ.
{3} mental volitions.

Āśvāsaḥ praśvāsaḥ, kāyiko hyeṣa dharmaḥ,
Breathing in and breathing out, these things are indeed bodily,

kāya-niśritaḥ, kāya-pratibaddhaḥ, kāyaṁ niśritya vartate.
(they are) dependent on body, connected with body, existing dependent on body.

Tasmād-āśvāsaḥ praśvāsaḥ kāya-saṁskāra ity-ucyate.
Therefore breathing in and breathing out is said to be bodily volitions. The commentary has a hard time indeed explaining how breathing in and out can be considered saṁskāra (volitions). In fact there appears to be a confusion between two different uses of saṁskārā, one in the context of pratitya-samutpāda, and another in the context of nirodha-samāpatti. Here the definition that applies in the latter context, and been mistakenly utilised in the former.

Vitarkya vicārya vācaṁ bhāṣate, nāvitarkya, nāvicārya.
After thinking and reflecting he speaks words, not without thinking, not without reflecting.

Tasmād-vitarka-vicāro vāk-saṁskāra ity-ucyate.
Therefore thinking and reflecting are said to be verbal volitions.

Raktasya yā cetanā, dviṣusya yā cetanā, mūḍhasya yā cetanā,
Whatever passionate intentions, hateful intentions, deluded intentions (there are),

caitasiko hyeṣa dharmaḥ,
these are mental factors,

citta-niśritaḥ citta-pratibaddhaḥ, cittaṁ niśritya pravartate.
(they are) dependent on mind, connected with mind, existing dependent on mind.

Tasmāc-cetanā manaḥ-saṁskāra ity-ucyate.
Therefore intention is said to be mental volitions.

{1} Cakṣur-vijñānaṁ,
{1} Eye-consciousness,

{2} śrotra-vijñānaṁ,
{2} ear-consciousness,

{3} ghrāṇa-vijñānaṁ,
{3} nose-consciousness,

{4} jihvā-vijñānaṁ,
{4} tongue-consciousness,

{5} kāya-vijñānaṁ,
{5} body-consciousness,

{6} mano-vijñānam.
{6} mind-consciousness.

{1} Vedanā-skandhaḥ,
{1} The feelings component,

{2} saṁjñā-skandhaḥ,
{2} the perception component,

{3} saṁskāra-skandhaḥ,
{3} the volitions component,

{4} vijñāna-skandhaḥ,
{4} the consciousness component.

{1} Pthivī-dhātuḥ,
{1} The earth element,

{2} ab-dhātuḥ,
{2} the water element,

{3} tejo-dhātuḥ,
{3} the fire element,

{4} vāyu-dhātuś-ca.
{4} and the wind element.

{1} Cakṣur-āyatanaṁ,
{1} The eye sense-sphere,

{2} śrotrāyatanaṁ,
{2} the ear sense-sphere,

{3} ghrāṇāyatanaṁ,
{3} the nose sense-sphere,

{4} jihvāyatanaṁ,
{4} the tongue sense-sphere,

{5} kāyāyatanaṁ,
{5} the body sense-sphere,

{6} mana āyatanam.
{6} the mind sense-sphere.

{1} Cakṣu-saṁsparśaḥ,
{1} Eye-contact,

{2} śrotra-saṁsparśaḥ,
{2} ear-contact,

{3} ghrāṇa-saṁsparśaḥ,
{3} nose-contact,

{4} jihvā-saṁsparśaḥ,
{4} tongue-contact,

{5} kāya-saṁsparśaḥ,
{5} body-contact,

{6} manaḥ-saṁsparśa iti.
{6} mind-contact.

{1} Cakṣuḥ-saṁsparśajā vedanā,
{1} Feeling arising from eye-contact,

sukhā duḥkhā aduḥkhāsukhā ca,
pleasant, unpleasant, and neither unpleasant nor pleasant,

evaṁ {2-6} śrotra-ghrāṇa-jihvā-kāya-manaḥ-saṁsparśajā vedanā,
and so {2-6} feeling arising from ear-, nose-, tongue-, body- and mind-contact,

sukhā duḥkhā aduḥkhāsukhā ca.
pleasant, unpleasant, and neither unpleasant nor pleasant.

{1} Rūpa-tṣṇā,
{1} Craving for form,

{2} śabda-tṣṇā,
{2} craving for sounds,

{3} gandha-tṣṇā,
{3} craving for smells,

{4} rasa-tṣṇā,
{4} craving for tastes,

{5} sparśa-tṣṇā,
{5} craving for tangibles,

{6} dharma-tṣṇeti.
{6} craving for thoughts.

{1} Kāmopādānaṁ,
{1} Attachment to sensuality,

{2} dṣṭy-upādānaṁ,
{2} attachment to views,

{3} śīlavratopādānaṁ,
{3} attachment to virtue and practice,

{4} ātmavādopādānaṁ ceti.
{4} and attachment to self-view.

{1} Kāmabhavaḥ,
{1} Continuation in the sense-realm,

{2} rūpabhavaḥ,
{2} continuation in the form-realm,

{3} ārūpyabhavaḥ.
{3} continuation in the formless-realm.

Uṣṇanarakāḥ aṣṭau.
There are eight hot hells.

Katame ’ṣṭau?
Which eight?

Tad-yathā:
They are as follows: The first set are imagined as places, or types of hell.

Śītanarakā aṣṭau.
There are eight cold hells.

(Katame ’ṣṭau?)
(Which eight?)

Tad-yathā:
They are as follows:

Ṣaṭ kāmāvacarāś-ca devāḥ.
There are gods in six sensual-realms.

Katame ṣaṭ?
What are the six?

{1} Brahma-kāyikāḥ,
{1} the High Divinities’ retinue, In Pāḷi this is usually used as a name for the whole collection of Brahmā realms. The equivalent at this position is the Brahma-pārisajja-loko, the World of Brahmā’s Retinue.

{2} Brahma-purohitāḥ,
{2} the Ministers of the High Divinities,

{3} Mahā-brahmāṇaḥ,
{3} the Great High Divinities,

{4} Parīttābhāḥ,
{4} (the High Divinities of) Limited Radiance

{5} Apramāṇābhāḥ,
{5} (the High Divinities of) Unbounded Radiance,

{6} Ābhāsvarāḥ,
{6} (the High Divinities of) Streaming Radiance,

{7} Parītta-Śubhāḥ, We would expect this to be followed by Apramāṇa-Śubhāḥ, but it is omitted in the text.
{7} (the High Divinities of) Limited Beauty,

{8} Śubha-Ktsnāḥ,
{8} (the High Divinities of) Refulgent Beauty,

{9} Anabhrakāḥ,
{9} the cloudless (High Divinities),

{10} Puṇya-Prasavāḥ,
{10} (the High Divinities) Born of Merit,

{11} Bhat-Phalāḥ
{11} the (High Divinities) of Increasing Fruit,

{12} Abhāḥ,
{12} the No-Longer Increasing (High Divinities), These last four have no parallels in Pāḷi. There they are stated to be: Vehapphala-brahma-loko, the World of the High Divinities of Great Fruit; Asaññāsattāvāso, the Realm of Unconscious Beings; Aviha-brahma-loko, the World of the Steadfast High Divinities. The equivalent of the latter, Abhāḥ, is found two places higher here.

{13} Atapāḥ,
{13} the Untroubled (High Divinities),

{14} Sudśāḥ,
{14} the Good-looking (High Divinities),

{15} Sudarśanāḥ,
{15} the Beautiful (High Divinities)

{16} Akaniṣṭhāś-ceti.
{16} and the Highest (High Divinities).

{1} Ākāśānantyāyatanaṁ,
{1} The Sphere of Infinite Space,

{2} Vijñānānantyāyatanaṁ,
{2} the Sphere of Infinite Consciousness,

{3} Ākiṁcanyāyatanaṁ,
{3} the Sphere of Nothingness,

{4} Naivasaṁjñā-nāsaṁjñāyatanam.
{4} and the Sphere of Neither-Perception-nor-Non-Perception.

Yā [teṣāṁ] teṣāṁ sattvānāṁ tasmiṁs-tasmin sattva-nikāye
For the various beings in the various classes of beings

jātiḥ, saṁjātiḥ, upapattiḥ, avakrāntiḥ, abhinirvttiḥ, prādurbhāviḥ,
there is (the process of) birth, being born, rebirth, appearing, turning up, manifestation,

skandha-pratilambhaḥ, dhātu-pratilambhaḥ, āyatanānāṁ pratilambhaḥ,
the acquisition of the components, the acquisition of the elements, the acquisition of the sense-spheres,

skandha-nāmābhinirvttiḥ, Text: skandhā-nāmabhinirvttiḥ. jīvitendriyasyodbhavaḥ,
the production of the mind-components, the arising of the life faculty,

nikāya-sabhāga-tāyāḥ sama-vadhānam.
being brought together in their respective divisions.

Jarā katamā?
What is old age?

Iyam-ucyate jarā.
This is said to be old age.

Maraṇaṁ katamat?
What is death?

Idam-ucyate maraṇam.
This is said to be death.

{1} Duḥkham-ārya-satyam,
{1} The noble truth of suffering,

{2} duḥkha-samudayam-ārya-satyam, Here and below the editor notes that the manuscript actually reads samudayam and nirodham, but he has changed it as both are masculines.
{2} the noble truth of the arising of suffering,

{3} duḥkha-nirodham-ārya-satyam,
{3} the noble truth of the cessation of suffering,

{4} duḥkha-nirodha-gāminī-pratipad-ārya-satyam.
{4} the noble truth of the path leading to the cessation of suffering,

Jātir-duḥkham,
Birth is suffering,

jarā duḥkham,
old age is suffering,

vyādhir-duḥkham,
sickness is suffering,

maraṇaṁ duḥkham,
death is suffering,

priya-viyogo duḥkham,
being parted from what is liked is suffering,

apriya-saṁyogo duḥkham,
being joined to what is not liked is suffering,

yada-pīcchan paryeṣyamāṇo na labhate tad-api duḥkham,
not to obtain that which is wished for and sought for is suffering,

saṁkṣipteṇa pañcopādāna-skandhā duḥkham.
in brief, the five components (of mind and body) that provide fuel for attachment are suffering.

Tṣṇā paunarbhavikī,
It is that craving which leads to continuation in existence,

nandīrāgasahagatā tatratatrābhinandinī.
which is connected with enjoyment and passion, greatly enjoying this and that.

Yad-asyā eva tṣṇāyāḥ paunar-bhavikyā,
Whatever craving there is which leads to continuation in existence,

nandī-rāga-sahagatāyās-tatra-tatrābhinandinyā,
which is connected with enjoyment and passion, greatly enjoying this and that,

aśeṣataḥ prahāṇaṁ, pratiniḥsargo, vyantībhāvaḥ,
its abandonment without remainder, letting go, wasting away,

kṣayo virāgo nirodho vyupaśamo ’staṁgamaḥ.
destruction, fading away, cessation, stilling and disappearance.

{1} Samyag-dṣṭiḥ,
{1} Right view,

{2} samyak-saṁkalpaḥ,
{2} right thought,

{3} samyag-vāk,
{3} right speech,

{4} samyak-karmāntaḥ,
{4} right action,

{5} samyag-ājīvaḥ,
{5} right livelihood,

{6} samyag-vyāyāmaḥ,
{6} right endeavour,

{7} samyak-smtiḥ,
{7} right mindfulness,

{8} samyak-samādhir-iti.
{8} right concentration.

(1) Cakṣur-indriyam,
(1) The eye faculty,

(2) śrotrendriyam,
(2) the ear faculty,

(3) ghrāṇendriyam,
(3) the nose faculty,

(4) jihvendriyam,
(4) the tongue faculty,

(5) kāyendriyam,
(5) the body faculty,

(6) mana-indriyam,
(6) the mind faculty,

(7) strī-indriyam,
(7) the female faculty,

(8) puruṣendriyam,
(8) the male faculty,

(9) jīvitendriyam,
(9) the life faculty,

(10) duḥkhendriyam, The order is somewhat different for this and the next three items in the Pāḷi texts.
(10) the suffering faculty,

(11) daurmanasyendriyam,
(11) the sorrow faculty,

(12) sukhendriyam,
(12) the pleasure faculty,

(13) saumanasyendriyam,
(13) the well-being faculty,

(14) upekṣendriyam,
(14) the equanimity faculty,

(15) śraddhendriyam,
(15) the faith faculty,

(16) vīryendriyam,
(16) the energy faculty,

(17) smtīndriyam,
(17) the mindfulness faculty,

(18) samādhīndriyam,
(18) the concentration faculty,

(19) prajñendriyam,
(19) the wisdom faculty,

(20) anājñātam-ājñāsyāmīndriyam,
(20) the ‘I-will-know-the-unknown’ faculty,

(21) ājñendriyam,
(21) the understanding faculty,

(22) ājñātāvīndriyam.
(22) the complete understanding faculty.