Nibbedhika-pariyāyaṃ vo, bhikkhave, dhamma-pariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī ti.

"I will teach you the penetrative explanation that is a Dhamma explanation. Listen & pay close attention. I will speak."

Evaṃ, bhante ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

"As you say, lord," the monks responded. The Blessed One said:

Katamo ca so, bhikkhave, nibbedhika-pariyāyo dhamma-pariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidāna-sambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāma-nirodho veditabbo, kāma-nirodha-gāminī paṭipadā veditabbā.

"And which penetrative explanation is a Dhamma explanation? Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.

Vedanā, bhikkhave, veditabbā, vedanānaṃ nidāna-sambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanā-nirodho veditabbo, vedanā-nirodha-gāminī paṭipadā veditabbā.

"Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.

Saññā, bhikkhave, veditabbā, saññānaṃ nidāna-sambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññā-nirodho veditabbo, saññā-nirodha-gāminī paṭipadā veditabbā.

"Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.

Āsavā, bhikkhave, veditabbā, āsavānaṃ nidāna-sambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsava-nirodho veditabbo, āsava-nirodha-gāminī paṭipadā veditabbā.

"Fermentations should be known. The cause by which fermentations come into play should be known. The diversity in fermentations should be known. The result of fermentations should be known. The cessation of fermentations should be known. The path of practice for the cessation of fermentations should be known.

Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidāna-sambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kamma-nirodho veditabbo, kamma-nirodha-gāminī paṭipadā veditabbā.

"Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.

Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidāna-sambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkha-nirodho veditabbo, dukkha-nirodha-gāminī paṭipadā veditabbā.

"Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.

Kāmā, bhikkhave, veditabbā, kāmānaṃ nidāna-sambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāma-nirodho veditabbo, kāma-nirodha-gāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

"'Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.' Thus it has been said. In reference to what was it said?

Pañcime, bhikkhave, kāmaguṇā: cakkhu-viññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sota-viññeyyā saddā iṭṭhā kantā manāpā piyarūpā kām-ūpasaṃhitā rajanīyā, ghāna-viññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, jivhā-viññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, kāya-viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kām-ūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāma-guṇā nāmete ariyassa vinaye vuccanti.

"There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing; aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing; flavors cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing; tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

Katamo ca, bhikkhave, kāmānaṃ nidāna-sambhavo? Phasso, bhikkhave, kāmānaṃ nidāna-sambhavo.

"And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.

Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.

"And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.

Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puñña-bhāgiyaṃ vā apuñña-bhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.

"And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.

Katamo ca, bhikkhave, kāma-nirodho? Phassa-nirodho, bhikkhave, kāma-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāma-nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of sensuality.

Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidāna-sambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāma-nirodhaṃ pajānāti, evaṃ kāma-nirodha-gāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāma-nirodhaṃ.

"Now when a disciple of the noble ones discerns sensuality in this way, the cause by which sensuality comes into play in this way, the diversity of sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, & the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.

Kāmā, bhikkhave, veditabbā, kāmānaṃ nidāna-sambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāma-nirodho veditabbo, kāma-nirodha-gāminī paṭipadā veditabbā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.' Thus it has been said, and in reference to this was it said.

Vedanā, bhikkhave, veditabbā, vedanānaṃ nidāna-sambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko viditebbo, vedanā-nirodho veditabbo, vedanā-nirodha-gāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

"'Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.' Thus it has been said. In reference to what was it said?

Tisso imā, bhikkhave, vedanā: sukhā vedanā, dukkhā vedanā, adukkham-asukhā vedanā.

"There are these three kinds of feeling: a feeling of pleasure, a feeling of pain, & feeling of neither pleasure nor pain.

Katamo ca, bhikkhave, vedanānaṃ nidāna-sambhavo? Phasso, bhikkhave, vedanānaṃ nidāna-sambhavo.

"And what is the cause by which feeling comes into play? Contact is the cause by which feeling comes into play.

Katamā ca, bhikkhave, vedanānaṃ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkham-asukhā vedanā, atthi nirāmisā adukkham-asukhā vedanā. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.

"And what is the diversity in feeling? There is the feeling of pleasure connected with the baits of the world. There is the feeling of pleasure not connected with the baits of the world. There is the feeling of pain connected with the baits of the world. There is the feeling of pain not connected with the baits of the world. There is the feeling of neither pleasure nor pain connected with the baits of the world. There is the feeling of neither pleasure nor pain not connected with the baits of the world. This is called the diversity in feeling.

Katamo ca, bhikkhave, vedanānaṃ vipāko? Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puñña-bhāgiyaṃ vā apuñña-bhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.

"And what is the result of feeling? One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. This is called the result of feeling.

Katamo ca, bhikkhave, vedanā-nirodho? Phassa-nirodho, bhikkhave, vedanā-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanā-nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of feeling? From the cessation of contact is the cessation of feeling; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of feeling.

Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidāna-sambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanā-nirodhaṃ pajānāti, evaṃ vedanā-nirodha-gāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanā-nirodhaṃ.

"Now when a disciple of the noble ones discerns feeling in this way, the cause by which feeling comes into play in this way, the diversity of feeling in this way, the result of feeling in this way, the cessation of feeling in this way, & the path of practice leading to the cessation of feeling in this way, then he discerns this penetrative holy life as the cessation of feeling.

Vedanā, bhikkhave, veditabbā, vedanānaṃ nidāna-sambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko viditebbo, vedanā-nirodho veditabbo, vedanā-nirodha-gāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.' Thus it has been said, and in reference to this was it said.

Saññā, bhikkhave, veditabbā, saññānaṃ nidāna-sambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññā-nirodho veditabbo, saññā-nirodha-gāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

"'Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.' Thus it has been said. In reference to what was it said?

Chayimā, bhikkhave, saññā: rūpa-saññā, sadda-saññā, gandha-saññā, rasa-saññā, phoṭṭhabba-saññā, dhamma-saññā.

"There are these six kinds of perception: the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.

Katamo ca, bhikkhave, saññānaṃ nidāna-sambhavo? Phasso, bhikkhave, saññānaṃ nidāna-sambhavo.

"And what is the cause by which perception comes into play? Contact is the cause by which perception comes into play.

Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.

"And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.

Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāra-vepakkaṃ, bhikkhave, saññaṃ vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti. Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.

"And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: 'I have this sort of perception.' This is called the result of perception.

Katamo ca, bhikkhave, saññā-nirodho? Phassa-nirodho, bhikkhave, saññā-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññā-nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of perception.

Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidāna-sambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññā-nirodhaṃ pajānāti, evaṃ saññā-nirodha-gāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññā-nirodhaṃ.

"Now when a disciple of the noble ones discerns perception in this way, the cause by which perception comes into play in this way, the diversity of perception in this way, the result of perception in this way, the cessation of perception in this way, & the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.

Saññā, bhikkhave, veditabbā, saññānaṃ nidāna-sambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññā-nirodho veditabbo, saññā-nirodha-gāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.' Thus it has been said, and in reference to this was it said.

Āsavā, bhikkhave, veditabbā, āsavānaṃ nidāna-sambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsava-nirodho veditabbo, āsava-nirodha-gāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

"'Fermentations should be known. The cause by which fermentations come into play should be known. The diversity in fermentations should be known. The result of fermentations should be known. The cessation of fermentations should be known. The path of practice for the cessation of fermentations should be known.' Thus it has been said. In reference to what was it said?

"Tayome, bhikkhave, āsavā: kāmāsavo, bhavāsavo, avijjāsavo.

"There are these three kinds of fermentations: the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance.

Katamo ca, bhikkhave, āsavānaṃ nidāna-sambhavo? Avijjā, bhikkhave, āsavānaṃ nidāna-sambhavo.

"And what is the cause by which fermentations comes into play? Ignorance is the cause by which fermentations comes into play.

Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā niraya-gamanīyā, atthi āsavā tiracchāna-yoni-gamanīyā, atthi āsavā petti-visaya-gamanīyā, atthi āsavā manussa-loka-gamanīyā, atthi āsavā deva-loka-gamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.

"And what is the diversity in fermentations? There are fermentations that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry shades, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in fermentations.

Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhi-nibbatteti puñña-bhāgiyaṃ vā apuñña-bhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

"And what is the result of fermentations? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of fermentations.

Katamo ca, bhikkhave, āsava-nirodho? Avijjānirodho, bhikkhave, āsava-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsava-nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of fermentations? From the cessation of ignorance is the cessation of fermentations; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of fermentations.

Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidāna-sambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodha-gāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsava-nirodhaṃ.

"Now when a disciple of the noble ones discerns fermentations in this way, the cause by which fermentations comes into play in this way, the diversity of fermentations in this way, the result of fermentations in this way, the cessation of fermentations in this way, & the path of practice leading to the cessation of fermentations in this way, then he discerns this penetrative holy life as the cessation of fermentations.

Āsavā, bhikkhave, veditabbā, āsavānaṃ nidāna-sambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsava-nirodho veditabbo, āsava-nirodha-gāminī paṭipadā veditabbātii. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Fermentations should be known. The cause by which fermentations come into play should be known. The diversity in fermentations should be known. The result of fermentations should be known. The cessation of fermentations should be known. The path of practice for the cessation of fermentations should be known.' Thus it has been said, and in reference to this was it said.

Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidāna-sambhavo veditabbo, kammānaṃ vemattatā vedibbā, kammānaṃ vipāko veditabbo, kamma-nirodho veditabbo, kamma-nirodha-gāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

"'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said. In reference to what was it said?

Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti: kāyena, vācāya, manasā.

"Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.

Katamo ca, bhikkhave, kammānaṃ nidāna-sambhavo? Phasso, bhikkhave, kammānaṃ nidāna-sambhavo.

"And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play.

Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ niraya-vedanīyaṃ, atthi kammaṃ tiracchāna-yoni-vedanīyaṃ, atthi kammaṃ petti-visaya-vedanīyaṃ, atthi kammaṃ manussa-loka-vedanīyaṃ, atthi kammaṃ deva-loka-vedanīyaṃ. Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.

"And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.

Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi – diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.

"And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that. This is called the result of kamma.

Katamo ca, bhikkhave, kamma-nirodho? Phassa-nirodho, bhikkhave, kamma-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo kamma-nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of kamma.

Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidāna-sambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kamma-nirodhaṃ pajānāti, evaṃ kamma-nirodha-gāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kamma-nirodhaṃ.

"Now when a disciple of the noble ones discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidāna-sambhavo veditabbo, kammānaṃ vemattatā vedibbā, kammānaṃ vipāko veditabbo, kamma-nirodho veditabbo, kamma-nirodha-gāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.' Thus it has been said, and in reference to this was it said.

Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidāna-sambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkha-nirodho veditabbo, dukkha-nirodha-gāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

"'Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.' Thus it has been said. In reference to what was it said?

Jātipi dukkhā, jarāpi dukkhā, (byādhipi dukkho,) maraṇampi dukkhaṃ, soka-parideva-dukkha-domanass-upāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañc-upādānak-khandhā dukkhā.

Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with the unbeloved is stress; separation from the loved is stress; not getting what is wanted is stress. In short, the five clinging-aggregates are stress.

Katamo ca, bhikkhave, dukkhassa nidāna-sambhavo? Taṇhā, bhikkhave, dukkhassa nidāna-sambhavo.

"And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.

Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandha-virāgi, atthi khippa-virāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.

"And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress.

Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinna-citto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati, yena vā pana dukkhena abhibhūto pariyādinna-citto bahiddhā pariyeṭṭhiṃ āpajjati – ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti? Sammoha-vepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhi-vepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.

"And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress.

Katamo ca, bhikkhave, dukkha-nirodho? Taṇhānirodho, bhikkhave, dukkha-nirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodha-gāminī paṭipadā, seyyathidaṃ: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

"And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of stress.

Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidāna-sambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkha-nirodhaṃ pajānāti, evaṃ dukkha-nirodha-gāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkha-nirodhaṃ.

"Now when a disciple of the noble ones discerns stress in this way, the cause by which stress comes into play in this way, the diversity of stress in this way, the result of stress in this way, the cessation of stress in this way, & the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress.

Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidāna-sambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkha-nirodho veditabbo, dukkha-nirodha-gāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"'Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.' Thus it was said, and in reference to this was it said.

Ayaṃ kho so, bhikkhave, nibbedhika-pariyāyo dhamma-pariyāyo ti.

"And this is the penetrative explanation that is a Dhamma explanation."