an6.63 — Nibbedhikasutta

“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

“Bhikkhus, I will teach you a penetrative exposition of dhamma [dhammapariyāyaṁ].

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, attend carefully, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, bhante,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

“And what, bhikkhus, is that penetrative exposition of dhamma [dhammapariyāyo]?

Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.

Sensual pleasures, bhikkhus, should be understood; the source and arising of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the practice leading to the cessation of sensual pleasures should be understood.

Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

Vedanā, bhikkhus, should be understood; the source and arising of vedanās should be understood; the diversity of vedanās should be understood; the result of vedanās should be understood; the cessation of vedanā should be understood; the practice leading to the cessation of vedanā should be understood.

Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.

Saññā, bhikkhus, should be understood; the source and arising of saññās should be understood; the diversity of saññās should be understood; the result of saññās should be understood; the cessation of saññā should be understood; the practice leading to the cessation of saññā should be understood.

Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.

Āsavas, bhikkhus, should be understood; the source and arising of āsavas should be understood; the diversity of āsavas should be understood; the result of āsavas should be understood; the cessation of āsavas should be understood; the practice leading to the cessation of āsavas should be understood.

Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.

Kamma, bhikkhus, should be understood; the source and arising of kammas should be understood; the diversity of kammas should be understood; the result of kammas should be understood; the cessation of kamma should be understood; the practice leading to the cessation of kamma should be understood.

Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

Dukkha, bhikkhus, should be understood; the source and arising of dukkha should be understood; the diversity of dukkha should be understood; the result of dukkha should be understood; the cessation of dukkha should be understood; the practice leading to the cessation of dukkha should be understood.

‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ.

‘Sensual pleasures, bhikkhus, should be understood; the source and arising of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the practice leading to the cessation of sensual pleasures should be understood’—so it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And in reference to what was this said?

Pañcime, bhikkhave, kāmaguṇā—

There are these five strands of sensual pleasure, bhikkhus:

cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

forms [rūpā] cognizable by the eye, wished-for, pleasing, agreeable, lovely in nature, connected with sensual pleasure, enticing;

sotaviññeyyā saddā …

sounds cognizable by the ear …

ghānaviññeyyā gandhā …

odors cognizable by the nose …

jivhāviññeyyā rasā …

tastes cognizable by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

tangibles cognizable by the body, wished-for, pleasing, agreeable, lovely in nature, connected with sensual pleasure, enticing.

Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—

But, bhikkhus, these are not sensual pleasures; in the vinaya of the noble one these are called strands of sensual pleasure:

Saṅkapparāgo purisassa kāmo,

Passion for intention is a person’s sensual pleasure;

Nete kāmā yāni citrāni loke;

these are not sensual pleasures, the beautiful things in the world.

Saṅkapparāgo purisassa kāmo,

Passion for intention is a person’s sensual pleasure;

Tiṭṭhanti citrāni tatheva loke;

the beautiful things remain just as they are in the world.

Athettha dhīrā vinayanti chandanti.

Here, then, the wise remove desire.

Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo?

And what, bhikkhus, is the source and arising of sensual pleasures?

Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

Contact, bhikkhus, is the source and arising of sensual pleasures.

Katamā ca, bhikkhave, kāmānaṁ vemattatā?

And what, bhikkhus, is the diversity of sensual pleasures?

Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu.

One sensual pleasure, bhikkhus, is in forms [rūpesu], another sensual pleasure is in sounds, another sensual pleasure is in odors, another sensual pleasure is in tastes, another sensual pleasure is in tangibles.

Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.

This is called, bhikkhus, the diversity of sensual pleasures.

Katamo ca, bhikkhave, kāmānaṁ vipāko?

And what, bhikkhus, is the result of sensual pleasures?

Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.

When someone who desires brings about one or another corresponding state of individual existence, belonging to the meritorious side or the unmeritorious side, this is called, bhikkhus, the result of sensual pleasures.

Katamo ca, bhikkhave, kāmanirodho?

And what, bhikkhus, is the cessation of sensual pleasures?

Phassanirodho, bhikkhave, kāmanirodho.

The cessation of contact, bhikkhus, is the cessation of sensual pleasures.

Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of sensual pleasures, namely:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

right view, right intention, right speech, right action, right livelihood, right effort, right sati, right samādhi.

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.

When, bhikkhus, a noble disciple understands sensual pleasures thus, understands the source and arising of sensual pleasures thus, understands the diversity of sensual pleasures thus, understands the result of sensual pleasures thus, understands the cessation of sensual pleasures thus, and understands the practice leading to the cessation of sensual pleasures thus, he understands this penetrative holy life as the cessation of sensual pleasures.

Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti,

Sensual pleasures, bhikkhus, should be understood … the practice leading to the cessation of sensual pleasures should be understood—

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,

Vedanā, bhikkhus, should be understood … the practice leading to the cessation of vedanā should be understood—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Tisso imā, bhikkhave, vedanā—

There are these three vedanās, bhikkhus:

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

pleasant vedanā, painful vedanā, neither-painful-nor-pleasant vedanā.

Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo?

And what, bhikkhus, is the source and arising of vedanās?

Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

Contact, bhikkhus, is the source and arising of vedanās.

Katamā ca, bhikkhave, vedanānaṁ vemattatā?

And what, bhikkhus, is the diversity of vedanās?

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.

There is, bhikkhus, pleasant vedanā connected with the flesh; there is pleasant vedanā not connected with the flesh; there is painful vedanā connected with the flesh; there is painful vedanā not connected with the flesh; there is neither-painful-nor-pleasant vedanā connected with the flesh; there is neither-painful-nor-pleasant vedanā not connected with the flesh.

Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.

This is called, bhikkhus, the diversity of vedanās.

Katamo ca, bhikkhave, vedanānaṁ vipāko?

And what, bhikkhus, is the result of vedanās?

Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā,

When someone who feels brings about one or another corresponding state of individual existence, belonging to the meritorious side or the unmeritorious side,

ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

this is called, bhikkhus, the result of vedanās.

Katamo ca, bhikkhave, vedanānirodho?

And what, bhikkhus, is the cessation of vedanā?

Phassanirodho, bhikkhave, vedanānirodho.

The cessation of contact, bhikkhus, is the cessation of vedanā.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of vedanā, namely:

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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.

When, bhikkhus, a noble disciple understands vedanā thus, understands the source and arising of vedanās thus, understands the diversity of vedanās thus, understands the result of vedanās thus, understands the cessation of vedanā thus, and understands the practice leading to the cessation of vedanā thus, he understands this penetrative holy life as the cessation of vedanā.

Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,

Vedanā, bhikkhus, should be understood … the practice leading to the cessation of vedanā should be understood—

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti,

Saññā, bhikkhus, should be understood … the practice leading to the cessation of saññā should be understood—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Chayimā, bhikkhave, saññā—

There are these six saññās, bhikkhus:

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

saññā of form [rūpasaññā], saññā of sound, saññā of odor, saññā of taste, saññā of tangibles, saññā of dhammas.

Katamo ca, bhikkhave, saññānaṁ nidānasambhavo?

And what, bhikkhus, is the source and arising of saññās?

Phasso, bhikkhave, saññānaṁ nidānasambhavo.

Contact, bhikkhus, is the source and arising of saññās.

Katamā ca, bhikkhave, saññānaṁ vemattatā?

And what, bhikkhus, is the diversity of saññās?

Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu.

One saññā, bhikkhus, is in forms [rūpesu], another saññā is in sounds, another saññā is in odors, another saññā is in tastes, another saññā is in tangibles, another saññā is in dhammas.

Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.

This is called, bhikkhus, the diversity of saññās.

Katamo ca, bhikkhave, saññānaṁ vipāko?

And what, bhikkhus, is the result of saññās?

Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi.

I say, bhikkhus, that saññā has expression as its result.

Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti.

In whatever way one perceives it, in that way one expresses it: ‘Thus was I one who had saññā.’

Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

This is called, bhikkhus, the result of saññās.

Katamo ca, bhikkhave, saññānirodho?

And what, bhikkhus, is the cessation of saññā?

Phassanirodho, bhikkhave, saññānirodho.

The cessation of contact, bhikkhus, is the cessation of saññā.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of saññā, namely:

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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.

When, bhikkhus, a noble disciple understands saññā thus, understands the source and arising of saññās thus, understands the diversity of saññās thus, understands the result of saññās thus, understands the cessation of saññā thus, and understands the practice leading to the cessation of saññā thus, he understands this penetrative holy life as the cessation of saññā.

Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti.

Saññā, bhikkhus, should be understood … the practice leading to the cessation of saññā should be understood.

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

What was said was said in reference to this.

Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti,

Āsavas, bhikkhus, should be understood … the practice leading to the cessation of āsavas should be understood—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Tayome, bhikkhave, āsavā—

There are these three āsavas, bhikkhus:

kāmāsavo, bhavāsavo, avijjāsavo.

the āsava of sensual pleasure, the āsava of bhava, the āsava of ignorance.

Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?

And what, bhikkhus, is the source and arising of āsavas?

Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

Ignorance, bhikkhus, is the source and arising of āsavas.

Katamā ca, bhikkhave, āsavānaṁ vemattatā?

And what, bhikkhus, is the diversity of āsavas?

Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.

There are, bhikkhus, āsavas leading to hell; there are āsavas leading to the animal womb; there are āsavas leading to the realm of ghosts; there are āsavas leading to the human world; there are āsavas leading to the deva world.

Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.

This is called, bhikkhus, the diversity of āsavas.

Katamo ca, bhikkhave, āsavānaṁ vipāko?

And what, bhikkhus, is the result of āsavas?

Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.

When someone gone to ignorance brings about one or another corresponding state of individual existence, belonging to the meritorious side or the unmeritorious side, this is called, bhikkhus, the result of āsavas.

Katamo ca, bhikkhave, āsavanirodho?

And what, bhikkhus, is the cessation of āsavas?

Avijjānirodho, bhikkhave, āsavanirodho.

The cessation of ignorance, bhikkhus, is the cessation of āsavas.

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of āsavas, namely:

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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.

When, bhikkhus, a noble disciple understands āsavas thus, understands the source and arising of āsavas thus, understands the diversity of āsavas thus, understands the result of āsavas thus, understands the cessation of āsavas thus, and understands the practice leading to the cessation of āsavas thus, he understands this penetrative holy life as the cessation of āsavas.

Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti.

Āsavas, bhikkhus, should be understood … the practice leading to the cessation of āsavas should be understood.

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

What was said was said in reference to this.

Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.

Kamma, bhikkhus, should be understood … the practice leading to the cessation of kamma should be understood—so it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And in reference to what was this said?

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.

It is intention, bhikkhus, that I call kamma.

Cetayitvā kammaṁ karoti—

Having intended, one does kamma:

kāyena vācāya manasā.

by body, by speech, by mind.

Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?

And what, bhikkhus, is the source and arising of kammas?

Phasso, bhikkhave, kammānaṁ nidānasambhavo.

Contact, bhikkhus, is the source and arising of kammas.

Katamā ca, bhikkhave, kammānaṁ vemattatā?

And what, bhikkhus, is the diversity of kammas?

Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ.

There is, bhikkhus, kamma to be felt in hell; there is kamma to be felt in the animal womb; there is kamma to be felt in the realm of ghosts; there is kamma to be felt in the human world; there is kamma to be felt in the deva world.

Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.

This is called, bhikkhus, the diversity of kammas.

Katamo ca, bhikkhave, kammānaṁ vipāko?

And what, bhikkhus, is the result of kammas?

Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi—

I speak, bhikkhus, of a threefold result of kammas:

diṭṭheva dhamme, upapajje vā, apare vā pariyāye.

in this very life, on rebirth, or on some later occasion.

Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

This is called, bhikkhus, the result of kammas.

Katamo ca, bhikkhave, kammanirodho?

And what, bhikkhus, is the cessation of kamma?

Phassanirodho, bhikkhave, kammanirodho.

The cessation of contact, bhikkhus, is the cessation of kamma.

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of kamma, namely:

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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.

When, bhikkhus, a noble disciple understands kamma thus, understands the source and arising of kammas thus, understands the diversity of kammas thus, understands the result of kammas thus, understands the cessation of kamma thus, and understands the practice leading to the cessation of kamma thus, he understands this penetrative holy life as the cessation of kamma.

Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti,

Kamma, bhikkhus, should be understood … the practice leading to the cessation of kamma should be understood—

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

So it was said. And in reference to what was this said?

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.

Birth too is dukkha; old age too is dukkha; illness too is dukkha; death too is dukkha; sorrow, lamentation, pain, dejection, and anguish too are dukkha; not obtaining what one wishes is dukkha; in brief, the five aggregates subject to upādāna are dukkha.

Katamo ca, bhikkhave, dukkhassa nidānasambhavo?

And what, bhikkhus, is the source and arising of dukkha?

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

Taṇhā, bhikkhus, is the source and arising of dukkha.

Katamā ca, bhikkhave, dukkhassa vemattatā?

And what, bhikkhus, is the diversity of dukkha?

Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi.

There is, bhikkhus, intense dukkha; there is slight dukkha; there is dukkha that fades slowly; there is dukkha that fades quickly.

Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

This is called, bhikkhus, the diversity of dukkha.

Katamo ca, bhikkhave, dukkhassa vipāko?

And what, bhikkhus, is the result of dukkha?

Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:

Here, bhikkhus, someone overcome by dukkha, with citta consumed by it, sorrows, wearies, laments, beats his breast and cries, and falls into confusion; or else, overcome by dukkha, with citta consumed by it, he enters upon an outward search:

‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti?

‘Who knows a word or two for the cessation of this dukkha?’

Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā.

I say, bhikkhus, that dukkha has confusion as its result, or search as its result.

Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.

This is called, bhikkhus, the result of dukkha.

Katamo ca, bhikkhave, dukkhanirodho?

And what, bhikkhus, is the cessation of dukkha?

Taṇhānirodho, bhikkhave, dukkhanirodho.

The cessation of taṇhā, bhikkhus, is the cessation of dukkha.

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ—

This very noble eightfold path is the practice leading to the cessation of dukkha, namely:

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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.

When, bhikkhus, a noble disciple understands dukkha thus, understands the source and arising of dukkha thus, understands the diversity of dukkha thus, understands the result of dukkha thus, understands the cessation of dukkha thus, and understands the practice leading to the cessation of dukkha thus, he understands this penetrative holy life as the cessation of dukkha.

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

What was said was said in reference to this.

Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.

This, bhikkhus, is that penetrative exposition of dhamma [dhammapariyāyo].”

an6.63 · Nibbedhikasutta