6. Mahāvagga

Aṅguttara Nikāya 6.63

Numbered Discourses 6.63

6. Mahāvagga

6. The Great Chapter

Nibbedhikasutta

Penetrative

“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

“Mendicants, I will teach you a penetrative exposition of the teaching.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”

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

“Yes, sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

“Mendicants, what is the penetrative exposition of the teaching?

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

Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

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

Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

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

Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

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

Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

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

Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

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

Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation 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.

‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Pañcime, bhikkhave, kāmaguṇā—

There are these five kinds of sensual stimulation.

cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …

Sounds known by the ear …

ghānaviññeyyā gandhā …

Smells known by the nose …

jivhāviññeyyā rasā …

Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

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

However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’.

Saṅkapparāgo purisassa kāmo,

Greedy intention is a person’s sensual pleasure.

Nete kāmā yāni citrāni loke;

The world’s pretty things aren’t sensual pleasures.

Saṅkapparāgo purisassa kāmo,

Greedy intention is a person’s sensual pleasure.

Tiṭṭhanti citrāni tatheva loke;

The world’s pretty things stay just as they are,

Athettha dhīrā vinayanti chandanti.

but the attentive remove desire for them.

Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo?

And what is the source of sensual pleasures?

Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

Contact is their source.

Katamā ca, bhikkhave, kāmānaṁ vemattatā?

And what is the diversity of sensual pleasures?

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

The sensual desire for sights, sounds, smells, tastes, and touches are all different.

Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.

This is called the diversity of sensual pleasures.

Katamo ca, bhikkhave, kāmānaṁ vipāko?

And what is the result of sensual pleasures?

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

When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures.

Katamo ca, bhikkhave, kāmanirodho?

And what is the cessation of sensual pleasures?

Phassanirodho, bhikkhave, kāmanirodho.

When contact ceases, sensual pleasures cease.

Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is:

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

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.

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

‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

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

‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?

Tisso imā, bhikkhave, vedanā—

There are these three feelings:

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

pleasant, painful, and neutral.

Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo?

And what is the source of feelings?

Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

Contact is their source.

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 pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh.

Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.

This is called the disparity 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,

When one who feels generates a corresponding incarnation, partaking of either good or bad deeds—

ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

this is called the result of feelings.

Katamo ca, bhikkhave, vedanānirodho?

And what is the cessation of feelings?

Phassanirodho, bhikkhave, vedanānirodho.

When contact ceases, feelings cease.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.

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

‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

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

‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?

Chayimā, bhikkhave, saññā—

There are these six perceptions:

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

perceptions of sights, sounds, smells, tastes, touches, and ideas.

Katamo ca, bhikkhave, saññānaṁ nidānasambhavo?

And what is the source of perceptions?

Phasso, bhikkhave, saññānaṁ nidānasambhavo.

Contact is their source.

Katamā ca, bhikkhave, saññānaṁ vemattatā?

And what is the diversity of perceptions?

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

The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different.

Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.

This is called the diversity of perceptions.

Katamo ca, bhikkhave, saññānaṁ vipāko?

And what is the result of perceptions?

Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi.

Communication is the result of perception, I say.

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

You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’

Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

This is called the result of perceptions.

Katamo ca, bhikkhave, saññānirodho?

And what is the cessation of perception?

Phassanirodho, bhikkhave, saññānirodho.

When contact ceases, perception ceases.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.

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

‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

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

‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?

Tayome, bhikkhave, āsavā—

There are these three defilements:

kāmāsavo, bhavāsavo, avijjāsavo.

the defilements of sensuality, desire to be reborn, and ignorance.

Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?

And what is the source of defilements?

Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

Ignorance is the source of defilements.

Katamā ca, bhikkhave, āsavānaṁ vemattatā?

And what is the disparity of defilements?

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

There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.

Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.

This is called the disparity of defilements.

Katamo ca, bhikkhave, āsavānaṁ vipāko?

And what is the result of defilements?

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

When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements.

Katamo ca, bhikkhave, āsavanirodho?

And what is the cessation of defilements?

Avijjānirodho, bhikkhave, āsavanirodho.

When ignorance ceases, defilements cease.

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of defilements is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.

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

‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

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

‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.

It is intention that I call deeds.

Cetayitvā kammaṁ karoti—

For after making a choice one acts

kāyena vācāya manasā.

by way of body, speech, and mind.

Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?

And what is the source of deeds?

Phasso, bhikkhave, kammānaṁ nidānasambhavo.

Contact is their source.

Katamā ca, bhikkhave, kammānaṁ vemattatā?

And what is the disparity of deeds?

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

There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.

Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.

This is called the disparity of deeds.

Katamo ca, bhikkhave, kammānaṁ vipāko?

And what is the result of deeds?

Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi—

The result of deeds is threefold, I say:

diṭṭheva dhamme, upapajje vā, apare vā pariyāye.

in this very life, on rebirth in the next life, or at some later time.

Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

This is called the result of deeds.

Katamo ca, bhikkhave, kammanirodho?

And what is the cessation of deeds?

Phassanirodho, bhikkhave, kammanirodho.

When contact ceases, deeds cease.

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of deeds is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.

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

‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

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

‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’

Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?

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

Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

Katamo ca, bhikkhave, dukkhassa nidānasambhavo?

And what is the source of suffering?

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

Craving is the source of suffering.

Katamā ca, bhikkhave, dukkhassa vemattatā?

And what is the disparity of suffering?

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

There is suffering that is severe, mild, slow to fade, and quick to fade.

Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

This is called the disparity 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:

It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:

‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti?

‘Who knows one or two phrases to stop this suffering?’

Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā.

The result of suffering is either confusion or a search, I say.

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.

When craving ceases, suffering ceases.

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ—

The practice that leads to the cessation of suffering is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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 understands suffering in this way … they understand that this penetrative spiritual life is 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. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.

This is the penetrative exposition of the teaching.”

Navamaṁ.