“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi?
“Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.
1.) There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or |neither-pleasure-nor-pain::neutral sensation, feeling which is neither unpleasant nor pleasant, neither comfortable nor uncomfortable sensation [adukkhamasukha]|—all that is due to what was done in the past.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.
2.) There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s |creative activity::designing, fashioning [nimmāna]|.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.
3.) There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition.’
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.
1.) Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past,’ and I said to them: “Is it true, venerable sirs, that you hold such a doctrine and view as this: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past?” And when questioned in this way, they acknowledge it, saying: ‘Yes.’ Then I say to them: ‘In that case, venerable sirs, you must also say that those |who kill living beings::who destroy life [pāṇātipātī]| do so due to what was done in the past, those |who take what is not given::who steal [adinnādāyī]| do so due to what was done in the past, those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| do so due to what was done in the past, those |who speak falsely::who lie [musāvādī]| do so due to what was done in the past, those who speak divisively do so due to what was done in the past, those |who speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]| do so due to what was done in the past, those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| do so due to what was done in the past, those who |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| have it due to what was done in the past, those |with a malicious mind::evil-minded, hateful [byāpannacitta]| are so due to what was done in the past, and those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| are so due to what was done in the past.’
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
Those who fall back to |past actions::past deeds, past kamma [pubbekata]| as the |essential::fundamental, substantial [sāra]| truth have no |inclination::wish, desire, interest [chanda]| [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.
2.) Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s creative activity,’ and I said to them: “Is it true, venerable sirs, that you hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s creative activity?’ And when questioned in this way, they acknowledge it, saying: ‘Yes.’ Then I say to them: ‘In that case, venerable sirs, you must also say that those who kill living beings do so due to God’s creative activity, those who take what is not given do so due to God’s creative activity, those who engage in sexual misconduct do so due to God’s creative activity, those who speak falsely do so due to God’s creative activity, those who speak divisively do so due to God’s creative activity, those who speak harshly do so due to God’s creative activity, those who chatter frivolously do so due to God’s creative activity, those who have intense craving have it due to God’s creative activity, those with a malicious mind are so due to God’s creative activity, and those with wrong views are so due to God’s creative activity.’
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
Those who fall back to God’s creative activity as the essential truth have no inclination to do what should be done and to avoid doing what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are muddle-minded, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my second legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
3.) Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition,’ and I said to them: “Is it true, venerable sirs, that you hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition?’ And when questioned in this way, they acknowledge it, saying: ‘Yes.’ Then I say to them: ‘In that case, venerable sirs, you must also say that those who kill living beings do so without cause or condition, those who take what is not given do so without cause or condition, those who engage in sexual misconduct do so without cause or condition, those who speak falsely do so without cause or condition, those who speak divisively do so without cause or condition, those who speak harshly do so without cause or condition, those who chatter frivolously do so without cause or condition, those who have intense craving have it without cause or condition, those with a malicious mind are so without cause or condition, and those with wrong views are so without cause or condition.’
Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
Those who fall back to the view that things happen without cause or condition as the essential truth have no inclination to do what should be done and to avoid doing what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are muddle-minded, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my third legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
These, bhikkhus, are the three bases of sectarian views which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction.
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
However, bhikkhus, this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by me is irrefutable, |undefiled::untarnished, untainted, pure [asaṅkiliṭṭha]|, |blameless::beyond reproach [anupavajja]|, and |not disapproved of::not rejected [appaṭikuṭṭha]| by wise ascetics and brahmins. And what, bhikkhus, is the Dhamma taught by me that is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
Bhikkhus, this Dhamma taught by me—regarding the |six sense bases::fields of experience, fields of sense impression [cha + phassāyatana]|—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
Bhikkhus, this Dhamma taught by me—regarding the |eighteen mental explorations::eighteen ways the mind engages, eighteen cognitive engagements [aṭṭhārasa + manopavicāra]|—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Chayimā, bhikkhave, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
Bhikkhus, there are these six elements—the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|, the |space element::whatever internal or external that is open, spacious, unobstructed, accommodating, which can be considered as belonging to oneself and can be clung to [ākāsadhātu]|, and the |consciousness element::whatever internal or external that is knowing, cognizing, recognizing, which can be considered as belonging to oneself and can be clung to [viññāṇadhātu]|.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six sense bases—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Chayimāni, bhikkhave, phassāyatanāni— cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.
Bhikkhus, there are these six sense bases—the |eye sense base::visual experience, domain of sight [cakkhu phassāyatana]|, the |ear sense base::auditory experience, domain of hearing [sota phassāyatana]|, the |nose sense base::olfactory experience, domain of smell [ghāna phassāyatana]|, the |tongue sense base::gustatory experience, domain of taste [jivhā phassāyatana]|, the |body sense base::tactile experience, domain of touch [kāya phassāyatana]|, the |mind sense base::mental experience, domain of thought [mano phassāyatana]|.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six sense bases—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the eighteen mental explorations—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,
Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::a positive state of mind; agreeable feeling born of mental contact, mental happiness [somanassa]|, a form conducive to |displeasure::a negative state of mind; disagreeable feeling or unease born of mental contact, mental pain [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|,
sotena saddaṁ sutvā somanassaṭṭhāniyaṁ saddaṁ upavicarati, domanassaṭṭhāniyaṁ saddaṁ upavicarati, upekkhāṭṭhāniyaṁ saddaṁ upavicarati,
having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity,
ghānena gandhaṁ ghāyitvā somanassaṭṭhāniyaṁ gandhaṁ upavicarati, domanassaṭṭhāniyaṁ gandhaṁ upavicarati, upekkhāṭṭhāniyaṁ gandhaṁ upavicarati,
having smelled an |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]| with the nose, one explores an odor conducive to pleasure, an order conducive to mental distress, an odor conducive to equanimity,
jivhāya rasaṁ sāyitvā somanassaṭṭhāniyaṁ rasaṁ upavicarati, domanassaṭṭhāniyaṁ rasaṁ upavicarati, upekkhāṭṭhāniyaṁ rasaṁ upavicarati,
having tasted a |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]| with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity,
kāyena phoṭṭhabbaṁ phusitvā somanassaṭṭhāniyaṁ phoṭṭhabbaṁ upavicarati, domanassaṭṭhāniyaṁ phoṭṭhabbaṁ upavicarati, upekkhāṭṭhāniyaṁ phoṭṭhabbaṁ upavicarati,
having touched a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, one explores a touch conducive to pleasure, a touch conducive to mental distress, a touch conducive to equanimity,
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, one explores a mental object conducive to pleasure, a mental object conducive to mental distress, a mental object conducive to equanimity.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the eighteen mental explorations—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.
Bhikkhus, dependent on the |grasping::appropriation [upādāya]| of the six elements, the descent of a [future] embryo occurs. When the descent takes place, there is |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|; dependent on name and form, the six sense bases arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises. Now it is for one who feels that I proclaim: ‘This is suffering,’ and ‘this is the arising of suffering,’ and ‘this is the end of suffering,’ and ‘this is the way of practice leading to the end of suffering.’
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
And what, bhikkhus, is the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|? Birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| are suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? |Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arises; dependent on clinging, |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering. This is called the noble truth of the arising of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
And what, bhikkhus, is the noble truth of the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|? With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering. This is called the noble truth of the end of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
And what bhikkhus, is the noble truth of the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the noble truth of the way of practice leading to the end of suffering.
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.