Aṅguttara Nikāya 6.63 6.

Nibbedhikasutta

Mahāvagga Nibbedhikasutta “Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

I will teach you the discourse that penetrates, the discourse on the Dhamma.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, pay close attention, I will speak.

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

Yes, venerable sir, the disciples replied to the Blessed One.

Bhagavā etadavoca: “Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

The Blessed One said this: And what is the discourse that penetrates, the discourse on the Dhamma?

Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.

Desires should be known, the origin of desires should be known, the diversity of desires should be known, the result of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known; Feelings should be known, the origin of feelings should be known, the diversity of feelings should be known, the result of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of feelings should be known; Perceptions should be known, the origin of perceptions should be known, the diversity of perceptions should be known, the result of perceptions should be known, the cessation of perceptions should be known, the path leading to the cessation of perceptions should be known; Mental fermentations should be known, the origin of mental fermentations should be known, the diversity of mental fermentations should be known, the result of mental fermentations should be known, the cessation of mental fermentations should be known, the path leading to the cessation of mental fermentations should be known.

Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

Karma should be known, the origin of karma should be known, the diversity of karma should be known, the result of karma should be known, the cessation of karma should be known, the path leading to the cessation of karma should be known; Suffering should be known, the origin of suffering should be known, the diversity of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the path leading to the cessation of suffering should be known.

‘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 …

Desires should be known... the path leading to the cessation of desires should be known, thus it is said. And why is this said? There are these five strands of sense satisfaction, disciples: Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and provocative; Sounds cognizable by the ear...

ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti— Saṅkapparāgo purisassa kāmo, Nete kāmā yāni citrāni loke; Saṅkapparāgo purisassa kāmo, Tiṭṭhanti citrāni tatheva loke; Athettha dhīrā vinayanti chandanti.

Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and provocative. But these are not sensual pleasures; they are called strands of sense satisfaction in the discipline of the noble ones: The passion and desire for them is the sense satisfaction, Not the beautiful things in the world; The passion and desire for them is the sense satisfaction, The beautiful things remain just as they are in the world; But the wise remove the desire for them.

Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

And what is the origin of desires? Contact is the origin of desires.

Katamā ca, bhikkhave, kāmānaṁ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu.

And what is the diversity of desires? There is one kind of desire for forms, another kind of desire for sounds, another kind of desire for odors, another kind of desire for flavors, another kind of desire for tangibles.

Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā. Katamo ca, bhikkhave, kāmānaṁ vipāko?

This is called the diversity of desires, disciples. And what is the result of desires?

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

I say that the result of desires is threefold... I declare the result of desires: either in this very life, in the next life, or in some other future time. This is called the result of desires.

Katamo ca, bhikkhave, kāmanirodho?

And what is the cessation of desires?

Phassanirodho, bhikkhave, kāmanirodho.

With the cessation of contact there is the cessation of desires.

Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. 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…

This very Noble Eightfold Path is the way leading to the cessation of desires, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. When a noble disciple knows desires in this way, knows the origin of desires in this way, knows the diversity of desires in this way, knows the result of desires in this way, knows the cessation of desires in this way, knows the way leading to the cessation of desires in this way, he knows this penetrative holy life leading to the cessation of desires. Desires should be known...

kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

the path leading to the cessation of desires should be known, thus it is said.

Vedanā, bhikkhave, veditabbā …pe…

The Blessed One said: Feelings should be known...

vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.

the path leading to the cessation of feelings should be known.

Kiñcetaṁ paṭicca vuttaṁ? Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

And why is this said? There are these three feelings, disciples: pleasant feeling, painful feeling, neutral feeling.

Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo?

And what is the origin of feelings?

Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

Contact is the origin of feelings.

Katamā ca, bhikkhave, vedanānaṁ vemattatā?

And what is the diversity of feelings?

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 are worldly pleasant feelings, unworldly pleasant feelings, worldly painful feelings, unworldly painful feelings, worldly neutral feelings, unworldly neutral feelings.

Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.

This is called the diversity of feelings.

Katamo ca, bhikkhave, vedanānaṁ vipāko?

And what is the result of feelings?

Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

When one feels a feeling, one generates a corresponding existence, whether it be a result of wholesome or unwholesome actions. This is called the result of feelings.

Katamo ca, bhikkhave, vedanānirodho?

And what is the cessation of feelings?

Phassanirodho, bhikkhave, vedanānirodho.

With the cessation of contact there is the cessation of feelings.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

This very Noble Eightfold Path is the way leading to the cessation of feelings, namely: right view ...

sammāsamādhi.

right concentration.

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…

When a noble disciple knows feelings in this way, knows the origin of feelings in this way, knows the diversity of feelings in this way, knows the result of feelings in this way, knows the cessation of feelings in this way, knows the way leading to the cessation of feelings in this way, he knows this penetrative holy life leading to the cessation of feelings. Feelings should be known...

vedanānirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

the way leading to the cessation of feelings should be known, thus what was said is based on this.

Saññā, bhikkhave, veditabbā …pe…

Perceptions should be known...

saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.

the path leading to the cessation of perceptions should be known.

Kiñcetaṁ paṭicca vuttaṁ?

And what is the basis for this statement?

Chayimā, bhikkhave, saññā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

There are these six perceptions, disciples: perception of forms, perception of sounds, perception of odors, perception of flavors, perception of tangibles, perception of mind-objects.

Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Phasso, bhikkhave, saññānaṁ nidānasambhavo.

And what is the origin of perceptions? Contact 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. Katamo ca, bhikkhave, saññānaṁ vipāko?

And what is the diversity of perceptions? There is one perception of forms, another perception of sounds, another perception of odors, another perception of flavors, another perception of tangibles, another perception of mind-objects. This is called the diversity of perceptions. And what is the result of perceptions?

Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi.

I say that perception has expression as its result.

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

Just as one perceives a thing, so one expresses it: 'I was of such a perception.'

Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

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 is the cessation of perceptions? With the cessation of contact there is the cessation of perceptions. This very Noble Eightfold Path is the practice leading to the cessation of perceptions, namely: right view ... right concentration.

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…

When a noble disciple knows perceptions in this way, knows the origin of perceptions in this way, knows the diversity of perceptions in this way, knows the result of perceptions in this way, knows the cessation of perceptions in this way, knows the practice leading to the cessation of perceptions in this way, he knows this penetrative holy life leading to the cessation of perceptions. Perceptions should be known...

saññānirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

the practice leading to the cessation of perceptions is to be known. Thus, what was said is based on this.

Āsavā, bhikkhave, veditabbā …pe…

Taints are to be known...

āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tayome, bhikkhave, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.

the practice leading to the cessation of taints is to be known. Thus, what was said is based on this. And what is the basis for this statement? There are these three taints, disciples: the taint of sense satisfaction, the taint of becoming, the taint of ignorance.

Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?

And what is the origin of taints?

Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

Ignorance is the origin of taints.

Katamā ca, bhikkhave, āsavānaṁ vemattatā?

And what is the diversity of taints?

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

There are taints that lead to hell, there are taints that lead to the animal realm, there are taints that lead to the realm of ghosts, there are taints that lead to the human world, there are taints that lead to the divine world.

Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.

This is called the diversity of taints.

Katamo ca, bhikkhave, āsavānaṁ vipāko?

And what is the result of taints?

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

When one is overcome by ignorance, one generates a corresponding existence, whether it be a result of wholesome or unwholesome actions. This is called the result of taints.

Katamo ca, bhikkhave, āsavanirodho?

And what is the cessation of taints?

Avijjānirodho, bhikkhave, āsavanirodho.

With the cessation of ignorance there is the cessation of taints.

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

This very Noble Eightfold Path is the practice leading to the cessation of taints, namely: right view ...

sammāsamādhi.

right concentration.

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 a noble disciple knows taints in this way, knows the origin of taints in this way, knows the diversity of taints in this way, knows the result of taints in this way, knows the cessation of taints in this way, knows the practice leading to the cessation of taints in this way, he knows this penetrative holy life leading to the cessation of taints.

Āsavā, bhikkhave, veditabbā …pe…

Taints are to be known...

āsavanirodhagāminī paṭipadā veditabbāti.

the practice leading to the cessation of taints is to be known.

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Thus, what was said is based on this.

Kammaṁ, bhikkhave, veditabbaṁ …pe…

Actions are to be known...

kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.

the practice leading to the cessation of actions is to be known. Thus, what was said is based on this.

Kiñcetaṁ paṭicca vuttaṁ?

And what is the basis for this statement?

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.

Intention I say, is action.

Cetayitvā kammaṁ karoti— kāyena vācāya manasā.

Having intended, one acts by body, speech, or mind.

Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?

And what is the origin of actions?

Phasso, bhikkhave, kammānaṁ nidānasambhavo.

Contact is the origin of actions.

Katamā ca, bhikkhave, kammānaṁ vemattatā?

And what is the diversity of actions?

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

There are actions that lead to hell, there are actions that lead to the animal realm, there are actions that lead to the realm of ghosts, there are actions that lead to the human world, there are actions that lead to the divine world.

Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.

This is called the diversity of actions.

Katamo ca, bhikkhave, kammānaṁ vipāko?

And what is the result of actions?

Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi— diṭṭheva dhamme, upapajje vā, apare vā pariyāye.

I say that the result of actions is threefold... I declare the result of actions: either in this very life, in the next life, or in some other future time.

Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

This is called the result of actions.

Katamo ca, bhikkhave, kammanirodho?

And what is the cessation of actions?

Phassanirodho, bhikkhave, kammanirodho.

With the cessation of contact there is the cessation of actions.

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

This very Noble Eightfold Path is the way leading to the cessation of actions, namely: right view ...

sammāsamādhi.

right concentration.

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 a noble disciple knows actions in this way, knows the origin of actions in this way, knows the diversity of actions in this way, knows the result of actions in this way, knows the cessation of actions in this way, knows the way leading to the cessation of actions in this way, he knows this penetrative holy life leading to the cessation of actions.

Kammaṁ, bhikkhave, veditabbaṁ …pe…

Actions should be known...

kammanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

the way leading to the cessation of actions should be known, thus what was said is 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 should be known, the origin of suffering should be known, the diversity of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the way leading to the cessation of suffering should be known. Thus, what was said was said with reference to this. And what is the basis for this statement? Birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

Katamo ca, bhikkhave, dukkhassa nidānasambhavo?

And what is the origin of suffering?

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

Craving is the origin of suffering.

Katamā ca, bhikkhave, dukkhassa vemattatā?

And what is the diversity of suffering?

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

There is suffering that is extreme, there is suffering that is slight, there is suffering that fades slowly, there is suffering that fades quickly.

Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

This is called the diversity of suffering.

Katamo ca, bhikkhave, dukkhassa vipāko?

And what is the result of suffering?

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?

Here someone overwhelmed by suffering, with a mind consumed by suffering, weeps, laments, beats his breast, and becomes confused, or else, overwhelmed by suffering, with a mind consumed by suffering, searches externally: Who knows a way or two to the cessation of this suffering?

Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā.

I declare that suffering leads to confusion or to searching.

Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.

This is called the result of suffering.

Katamo ca, bhikkhave, dukkhanirodho?

And what is the cessation of suffering?

Taṇhānirodho, bhikkhave, dukkhanirodho.

With the cessation of craving there is the cessation of suffering.

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

This very Noble Eightfold Path is the way leading to the cessation of suffering, namely: right view ...

sammāsamādhi.

right concentration.

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 a noble disciple knows suffering in this way, knows the origin of suffering in this way, knows the diversity of suffering in this way, knows the result of suffering in this way, knows the cessation of suffering in this way, knows the way leading to the cessation of suffering in this way, he knows this penetrative holy life leading to the cessation of suffering.

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

Suffering should be known, the origin of suffering should be known, the diversity of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the way leading to the cessation of suffering should be known.

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Thus, what was said was said with reference to this.

Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti. Navamaṁ.

This is the penetrative exposition, the exposition of the Dhamma.