“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said:
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.
“And what, bhikkhus, is the penetrative exposition, the dhamma exposition? Sensual pleasures, bhikkhus, are to be understood; the origin of sensual pleasures is to be understood; the diversity of sensual pleasures is to be understood; the result of sensual pleasures is to be understood; the ending of sensual pleasures is to be understood; the way of practice leading to the ending of sensual pleasures is to be understood.
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.
Feelings, bhikkhus, are to be understood; the origin of feelings is to be understood; the diversity of feelings is to be understood; the result of feelings is to be understood; the ending of feelings is to be understood; the way of practice leading to the ending of feelings is to be understood.
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.
Perceptions, bhikkhus, are to be understood; the origin of perceptions is to be understood; the diversity of perceptions is to be understood; the result of perceptions is to be understood; the ending of perceptions is to be understood; the way of practice leading to the ending of perceptions is to be understood.
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.
Taints, bhikkhus, are to be understood; the origin of taints is to be understood; the diversity of taints is to be understood; the result of taints is to be understood; the end of taints is to be understood; the way of practice leading to the end of taints is to be understood.
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.
|Actions::deeds, doings [kamma]|, bhikkhus, are to be understood; the origin of actions is to be understood; the diversity of actions is to be understood; the result of actions is to be understood; the ending of actions is to be understood; the way of practice leading to the ending of actions is to be understood.
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.
|Suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, is to be understood; the origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the end of suffering is to be understood; the way of practice leading to the end of suffering is to be understood.
‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Pañcime, bhikkhave, kāmaguṇā— cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—
Sensual pleasures, bhikkhus, are to be understood; the origin of sensual pleasures is to be understood; the diversity of sensual pleasures is to be understood; the result of sensual pleasures is to be understood; the ending of sensual pleasures is to be understood; the way of practice leading to the ending of sensual pleasures is to be understood. And what is the basis for this statement? There are these five cords of sensual pleasure: 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are wished for, desirable, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are wished for, desirable, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are wished for, desirable, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are wished for, desirable, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are wished for, desirable, agreeable, pleasing, sensual, and enticing. However, these are not sensual pleasures; these are sensual cords, in the discipline of the Noble Ones, it is said:
Saṅkapparāgo purisassa kāmo,
Nete kāmā yāni citrāni loke;
Saṅkapparāgo purisassa kāmo,
Tiṭṭhanti citrāni tatheva loke;
Athettha dhīrā vinayanti chandanti.
The passion and desire for them is the sensual pleasure,
The things in the world that are beautiful,
The passion and desire for them is the sensual pleasure,
They remain beautiful in the world,
But the wise abandon desire for them.
Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.
And what, bhikkhus, is the origin of sensual pleasures? Contact, bhikkhus, is the origin of sensual pleasures.
Katamā ca, bhikkhave, kāmānaṁ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.
And what, bhikkhus, is the diversity of sensual pleasures? One kind of desire arises from forms, another kind of desire arises from sounds, another kind of desire arises from odors, another kind of desire arises from tastes, another kind of desire arises from tangibles. This is called the diversity of sensual pleasures.
Katamo ca, bhikkhave, kāmānaṁ vipāko? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.
And what, bhikkhus, is the result of sensual pleasures? Bhikkhus, the one who desires and delights in sensual pleasures, by that very desire, produces repeated existence in favorable or unfavorable conditions. This is called the result of sensual pleasures.
Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
And what, bhikkhus, is the ending of sensual pleasures? The ending of contact, bhikkhus, is the ending of sensual pleasures. And this very Noble Eightfold Path is the way of practice leading to the ending of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ. Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands sensual pleasures, understands the origin of sensual pleasures, understands the diversity of sensual pleasures, understands the result of sensual pleasures, understands the ending of sensual pleasures, understands the way of practice leading to the ending of sensual pleasures, he understands this penetrative spiritual life leading to the ending of sensual pleasures. Sensual pleasures, bhikkhus, are to be understood... and the way of practice leading to the ending of sensual pleasures is to be understood. Therefore, it was said based on this.
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Feelings, bhikkhus, are to be understood; the origin of feelings is to be understood; the diversity of feelings is to be understood; the result of feelings is to be understood; the ending of feelings is to be understood; the way of practice leading to the ending of feelings is to be understood. And why was this said? There are, bhikkhus, these three kinds of feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.
Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? Phasso, bhikkhave, vedanānaṁ nidānasambhavo.
And what, bhikkhus, is the origin of feelings? Contact, bhikkhus, is the origin of feelings.
Katamā ca, bhikkhave, vedanānaṁ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.
And what, bhikkhus, is the diversity of feelings? There is, bhikkhus, sensual pleasant feeling, there is non-sensual pleasant feeling, there is sensual painful feeling, there is non-sensual painful feeling, there is sensual neither-painful-nor-pleasant feeling, and there is non-sensual neither-painful-nor-pleasant feeling. This is called the diversity of feelings.
Katamo ca, bhikkhave, vedanānaṁ vipāko? Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.
And what, bhikkhus, is the result of feelings? Bhikkhus, the one who experiences feelings produces repeated existence in favorable or unfavorable conditions. This is called the result of feelings.
Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
And what, bhikkhus, is the ending of feelings? The ending of contact, bhikkhus, is the ending of feelings. And this very Noble Eightfold Path is the way of practice leading to the ending of feelings, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ. Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands feelings, understands the origin of feelings, understands the diversity of feelings, understands the result of feelings, understands the ending of feelings, understands the way of practice leading to the ending of feelings, he understands this penetrative spiritual life leading to the ending of feelings. Feelings, bhikkhus, are to be understood... and the way of practice leading to the ending of feelings is to be understood. Therefore, it was said based on this.
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhave, saññā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
Perceptions, bhikkhus, are to be understood; the origin of perceptions is to be understood; the diversity of perceptions is to be understood; the result of perceptions is to be understood; the ending of perceptions is to be understood; the way of practice leading to the ending of perceptions is to be understood. And why was this said? There are, bhikkhus, these six kinds of perceptions: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tangibles, perception of mental phenomena.
Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Phasso, bhikkhave, saññānaṁ nidānasambhavo.
And what, bhikkhus, is the origin of perceptions? Contact, bhikkhus, is the origin of perceptions.
Katamā ca, bhikkhave, saññānaṁ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.
And what, bhikkhus, is the diversity of perceptions? One kind of perception arises from forms, another kind of perception arises from sounds, another kind of perception arises from smells, another kind of perception arises from tastes, another kind of perception arises from tangibles, another kind of perception arises from mental phenomena. This is called the diversity of perceptions.
Katamo ca, bhikkhave, saññānaṁ vipāko? Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.
And what, bhikkhus, is the result of perceptions? Bhikkhus, I say that perception results in verbal expression. As one perceives, so one speaks. Thus one becomes a perceiver. This is called the result of perceptions.
Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
And what, bhikkhus, is the ending of perceptions? The ending of contact, bhikkhus, is the ending of perceptions. And this very Noble Eightfold Path is the way of practice leading to the ending of perceptions, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ. Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands perceptions, understands the origin of perceptions, understands the diversity of perceptions, understands the result of perceptions, understands the ending of perceptions, understands the way of practice leading to the ending of perceptions, he understands this penetrative spiritual life leading to the ending of perceptions. Perceptions, bhikkhus, are to be understood... and the way of practice leading to the ending of perceptions is to be understood. Therefore, it was said based on this.
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tayome, bhikkhave, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.
Taints, bhikkhus, are to be understood; the origin of taints is to be understood; the diversity of taints is to be understood; the result of taints is to be understood; the end of taints is to be understood; the way of practice leading to the end of taints is to be understood. And why was this said? There are, bhikkhus, these three taints: the |taint of sensual desire::oozing sensual desire [kāmāsava]|, the |taint of becoming::effluent of becoming, taint of existence [bhavāsava]|, the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|.
Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.
And what, bhikkhus, is the origin of taints? Ignorance, bhikkhus, is the origin of taints.
Katamā ca, bhikkhave, āsavānaṁ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.
And what, bhikkhus, is the diversity of taints? There are, bhikkhus, taints that lead to rebirth in hell, taints that lead to rebirth in the animal realm, taints that lead to rebirth in the ghost realm, taints that lead to rebirth in the human world, taints that lead to rebirth in the deva world. This is called the diversity of taints.
Katamo ca, bhikkhave, āsavānaṁ vipāko? Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.
And what, bhikkhus, is the result of taints? Bhikkhus, one who is subject to ignorance produces repeated existence in favorable or unfavorable conditions. This is called the result of taints.
Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
And what, bhikkhus, is the end of taints? The ending of ignorance, bhikkhus, is the end of taints. And this very Noble Eightfold Path is the way of practice leading to the end of taints, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ. Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands taints, understands the origin of taints, understands the diversity of taints, understands the result of taints, understands the end of taints, understands the way of practice leading to the end of taints, he understands this penetrative spiritual life leading to the end of taints. Taints, bhikkhus, are to be understood... and the way of practice leading to the end of taints is to be understood. Therefore, it was said based on this.
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. Cetayitvā kammaṁ karoti— kāyena vācāya manasā.
Actions, bhikkhus, are to be understood; the origin of actions is to be understood; the diversity of actions is to be understood; the result of actions is to be understood; the ending of actions is to be understood; the way of practice leading to the ending of actions is to be understood. And why was this said? I say, bhikkhus, that intention is action. Having intended, one acts by body, speech, and mind.
Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? Phasso, bhikkhave, kammānaṁ nidānasambhavo.
And what, bhikkhus, is the origin of actions? Contact, bhikkhus, is the origin of actions.
Katamā ca, bhikkhave, kammānaṁ vemattatā? Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.
And what, bhikkhus, is the diversity of actions? There is, bhikkhus, action that leads to rebirth in hell, action that leads to rebirth in the animal realm, action that leads to rebirth in the ghost realm, action that leads to rebirth in the human world, action that leads to rebirth in the deva world. This is called the diversity of actions.
Katamo ca, bhikkhave, kammānaṁ vipāko? Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi— diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.
And what, bhikkhus, is the result of actions? I say, bhikkhus, that there are three kinds of results of actions: results that are experienced in this very life, results that are experienced upon rebirth, and results that are experienced in future lives. This is called the result of actions.
Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
And what, bhikkhus, is the ending of actions? The ending of contact, bhikkhus, is the ending of actions. And this very Noble Eightfold Path is the way of practice leading to the ending of actions, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ. Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands actions, understands the origin of actions, understands the diversity of actions, understands the result of actions, understands the ending of actions, understands the way of practice leading to the ending of actions, he understands this penetrative spiritual life leading to the ending of actions. Actions, bhikkhus, are to be understood... and the way of practice leading to the ending of actions is to be understood. Therefore, it was said based on this.
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.
Suffering, bhikkhus, is to be understood; the origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the end of suffering is to be understood; the way of practice leading to the end of suffering is to be understood. And why was this said? Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, displeasure, and despair are suffering; association with the unloved is suffering; separation from the loved is suffering; not getting what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.
Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.
And what, bhikkhus, is the origin of suffering? Craving, bhikkhus, is the origin of suffering.
Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.
And what, bhikkhus, is the diversity of suffering? There is, bhikkhus, intense suffering, there is mild |suffering::discontentment|, there is slow-fading suffering, there is rapid-fading suffering. This is called the diversity of suffering.
Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati: ‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā. Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.
And what, bhikkhus, is the result of suffering? Here, bhikkhus, someone who is overwhelmed by suffering and whose mind is exhausted grieves, laments, cries, beats their breast, becomes confused, or seeks external solutions: ‘Who knows a remedy for this suffering?’ I say, bhikkhus, that suffering results in either confusion or external seeking. This is called the result of suffering.
Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
And what, bhikkhus, is the end of suffering? The ending of craving, bhikkhus, is the end of suffering. And this very Noble Eightfold Path is the way of practice leading to the end of suffering, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
When a noble disciple thus understands suffering, understands the origin of suffering, understands the diversity of suffering, understands the result of suffering, understands the end of suffering, understands the way of practice leading to the end of suffering, he understands this penetrative spiritual life leading to the end of suffering. Suffering, bhikkhus, is to be understood... and the way of practice leading to the end of suffering is to be understood. Therefore, it was said based on this.
Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.
This, bhikkhus, is the penetrative exposition, the dhamma exposition.”