“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.
desessāmi → desissāmi (bj)“Monks, I will teach you the penetrative explanation that is a Dhamma explanation. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?
so → omitted by T. (pts note)“And which penetrative explanation is a Dhamma explanation? Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.
kāmanirodho → kāmānaṁ nirodho (mr) | kāmanirodhagāminī → kāmanirodhagāmini (pts1ed); kāmānaṁ nirodhagāminī (mr) | kāmanirodhagāminī paṭipadā → kāmanirodhagāminipaṭipadā (pts) | kāmanirodho → kāmānaṁ nirodho (ka.) evaṁ vedanānirodho-iccādīsupi (cck note) | kāmanirodhagāminī → kāmānaṁ nirodhagāminī (ka.) evaṁ vedanānirodhagāminī-iccādīsupi (cck note) | kāmanirodho → T. kāmā-; M. Ph. use the genitive for the first member of the compounds with nirodho and -gāminipaṭipadā. (pts note) | kāmanirodhagāminipaṭipadā → M. adds veditabbo. (pts note)“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, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.
vedanānirodhagāminī paṭipadā → vedanānirodhagāminipaṭipadā (pts)“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, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.
saññānirodhagāminī paṭipadā → saññānirodhagāminipaṭipadā (pts)“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, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.
āsavanirodhagāminī paṭipadā → āsavanirodhagāminipaṭipadā (pts) | āsavanirodhagāminipaṭipadā → M. has here āsavani- (pts note)“Effluents [āsava] should be known. The cause by which effluents come into play should be known. The diversity in effluents should be known. The result of effluents should be known. The cessation of effluents should be known. The path of practice for the cessation of effluents should be known

Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.
veditabbaṁ → veditabbā (bj) | kammanirodhagāminī paṭipadā → kammanirodhagāminipaṭipadā (pts)“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.

Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.
dukkhanirodhagāminī paṭipadā → dukkhanirodhagāminipaṭipadā (pts) | dukkhanirodho → T. M6 have here dukkhassa nir-; M7 dukkha- corr. to dukkhassa nir- (pts note) | dukkhanirodhagāminipaṭipadā → T. dukkhassa nir- (pts note) | veditabbā → T. adds ti. (pts note)“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, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ.
kāmanirodhagāminī → kāmanirodhagāmiṇī (bj) | kāmanirodhagāminī paṭipadā veditabbāti → kāmanirodhagāminipaṭipadā veditabbā ti (pts) | kāmanirodhagāminipaṭipadā → T. kāmā-; M6 kāmānaṁ nir- (pts note) | ti → omitted by Ph. (pts note) | iti → Ph. iti ti. (pts note)[1] “‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said. Kiñcetaṁ paṭicca vuttaṁ?
vuttaṁ → vuttanti (bj) | vuttaṁ → ni. 1.166; saṁ. ni. 4.268 (cck: ma.)In reference to what was it said? Pañcime, bhikkhave, kāmaguṇā—“There are these five strings of sensuality: cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sotaviññeyyā saddā …sounds cognizable via the ear… ghānaviññeyyā gandhā …aromas cognizable via the nose… jivhāviññeyyā rasā …flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—
ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete → te kāmaguṇā nāma nete kāmā (mr) | nāmete → te kāmaguṇā nāma nete kāmā (cck: ka.) | kho → omitted by T. M6. M7. (pts note) | ete → M. Ph. te l. n'; ete. (pts note) | kāmā → omitted by M. Ph. (pts note) | ete → S. nām'; etaṁ; M. nāma n'; ete kāmā. (pts note) | vuccanti → M. Ph. vuccati. (pts note)But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

Saṅkapparāgo purisassa kāmo, nete kāmā yāni citrāni loke;
Saṅkapparāgo → kathā. 514 (cck note) nete → na te (sya-all) | nete → na te (sya-all) | Nete → na te (cck: syā.) | ete → M6. M7. S. na te. (pts note)The passion for his resolves is a man’s sensuality, not the beautiful sensual pleasures found in the world. Saṅkapparāgo purisassa kāmo, tiṭṭhanti citrāni tatheva loke;The passion for his resolves is a man’s sensuality. the beauties remain as they are in the world, Athettha dhīrā vinayanti chandanti.while, in this regard, the enlightened subdue their desire.

Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo?
nidānasambhavo → T. adds veditabbo. (pts note)“And what is the cause by which sensuality comes into play? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.Contact is the cause by which sensuality comes into play.

Katamā ca, bhikkhave, kāmānaṁ vemattatā?“And what is the diversity in sensuality? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu.
rūpesu → T. rūpo tatra. (pts note)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. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.This is called the diversity in sensuality.

Katamo ca, bhikkhave, kāmānaṁ vipāko?“And what is the result of sensuality? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.
kāmayamāno → Ph. kāmaṁ vediyamāno. (pts note) | attabhāvaṁ → T. -vo. (pts note) | abhinibbatteti → M6 -bbattati; M. Ph. abhinipp- throughout. (pts note) | vā → omitted by M7. (pts note)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, kāmanirodho?“And what is the cessation of sensuality? Phassanirodho, bhikkhave, kāmanirodho.
Phassanirodho → phassanirodhā (sya-all) | phassanirodho → phassanirodhā (sya-all) | Phassanirodho → phassanirodhā (cck: syā.) | Phassanirodho → all MSS. exc. M7 have -dhā. (pts note)From the cessation of contact is the cessation of sensuality; Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—
aṭṭhaṅgiko → āṭṭhaṅgiko (bj)and just this noble eightfold path— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.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 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.
Yato kho → yato ca kho (bahūsu) | yato → yato ca (bj, sya-all, pts) | kāmanirodhaṁ pajānāti → kāmānaṁ nirodhaṁ pājānāti (bj) | kāmanirodhagāminiṁ → kāmānaṁ nirodhagāminiṁ (bj) | kāmanirodhagāminiṁ paṭipadaṁ → kāmanirodhagāminīpaṭipadaṁ (sya-all); kāmanirodhagāminipaṭipadaṁ (pts) | nirodhaṁ → kāma nirodhaṁ (bj: machasaṁ) | nirodhagāminiṁ → kāma nirodha gāminiṁ (bj: machasaṁ); kāmānaṁ nirodhagāminī (bj: sīmu) | kho → yato ca kho (cck: bahūsu)“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 in 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 …pe… kāmanirodhagāminī paṭipadā veditabbāti,
kāmanirodhagāminī → … gāmini (bj, pts1ed) | kāmanirodhagāminī paṭipadā → kamanīrodhagāminīpaṭipadā (bj) | kāmanirodhagāminī paṭipadā veditabbāti → kāmanirodhagāminipaṭipadā veditabbā ti (pts) | kāmanirodhagāminī → sabbatthapi evameva dissati (cck note) | kāmanirodhagāminipaṭipadā → so also M. Ph. (pts note) | ti → omitted by Ph. (pts note)“‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,
vedanānirodhagāminī paṭipadā veditabbāti → vedanānirodhagāminipaṭipadā veditabbā ti (pts) | vedanānirodhagāminipaṭipadā → so also Ph. (pts note)[2] “‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it has been said. In reference to what was it said? Tisso imā, bhikkhave, vedanā—“There are these three kinds of feeling: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.a feeling of pleasure, a feeling of pain, & feeling of neither pleasure nor pain.

Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo?
vedanānaṁ → Ph. vedanā- (pts note)“And what is the cause by which feeling comes into play? Phasso, bhikkhave, vedanānaṁ nidānasambhavo.Contact is the cause by which feeling comes into play.

Katamā ca, bhikkhave, vedanānaṁ vemattatā?“And what is the diversity in feeling? 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 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. Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.This is called the diversity in feeling.

Katamo ca, bhikkhave, vedanānaṁ vipāko?“And what is the result of feeling? Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā,
vediyamāno → vedayamāno (sya-all, km) | kho → (bj) | vediyamāno → vedayamāno (syā. kaṁ.) a. ni. 4.233 (cck note) | vediyamāno → S. veday- (pts note)One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.This is called the result of feeling.

Katamo ca, bhikkhave, vedanānirodho?“And what is the cessation of feeling? Phassanirodho, bhikkhave, vedanānirodho.
Phassanirodho → phassanirodhā (sya-all, km, mr) | phassanirodho → phassanirodhā (sya-all) | Phassanirodho → phassanirodhā (cck: syā. kaṁ. ka.) | Phassanirodho → M. Ph. M7. S. -dhā. (pts note) | vedanānirodho → omitted by M6. (pts note)From the cessation of contact is the cessation of feeling; Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—and just this noble eightfold path— sammādiṭṭhi …pe… sammāsamādhi.
pe → M. la; Ph. pa. (pts note)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 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.
yato → yato ca (bj, sya-all, pts) | pajānāti → pajānātiṁ (bj) | vedanānirodhaṁ pajānāti → vedanānaṁ nirodhaṁ pājānāti (bj) | vedanānirodhagāminiṁ paṭipadaṁ → vedanānirodhagāminīpaṭipadaṁ (sya-all); vedanānirodhagāminipaṭipadaṁ (pts) | vedanaṁ → vedanā (pts) | nirodhaṁ → vedanā nirodhaṁ (bj: machasaṁ) | ca → omitted by M. Ph. T. M6. M7. (pts note) | vedanā → all MSS. have -naṁ. (pts note) | vedanānirodhaṁ → so also M. Ph. (pts note)“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 in 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 …pe… vedanānirodhagāminī paṭipadā veditabbāti,
vedanānirodhagāminī paṭipadā veditabbāti → vedanānirodhagāminipaṭipadā veditabbā ti (pts)“‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti,
saññānirodhagāminī paṭipadā veditabbāti → saññānirodhagāminipaṭipadā veditabbā ti (pts)[3] “‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
kiñ → T. M6 have pe instead of this phrase; M7 simply omits it. (pts note)Thus it has been said. In reference to what was it said? Chayimā, bhikkhave, saññā—“There are these six kinds of perception: rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.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, saññānaṁ nidānasambhavo?“And what is the cause by which perception comes into play? Phasso, bhikkhave, saññānaṁ nidānasambhavo.
saññānaṁ → M6 continues: vemattatā? Aññā and so on. (pts note)Contact is the cause by which perception comes into play.

Katamā ca, bhikkhave, saññānaṁ vemattatā?“And what is the diversity in perception? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu.
bhikkhave, saññā rūpesu, aññā saññā saddesu → aññā bhikkhave rūpesu saññā aññā saddesu saññā (mr) | saddesu → aññā bhikkhave rūpesu saññā aññā saddesu saññā (ka.) evaṁ sesesupi (cck note) | rūpesu → M. Ph. invert these words; so also at the following locations. (pts note)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. Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.This is called the diversity in perception.

Katamo ca, bhikkhave, saññānaṁ vipāko?“And what is the result of perception? Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi.
Vohāravepakkaṁ → vohāravepakkāhaṁ (bj, sya-all, pts1ed) | saññaṁ → saññā (sya-all, pts1ed) | vohāravepakkaṁ → vohāra vepakkāhaṁ (bj, sya-all, pts) | saññaṁ → saññā (pts) | Vohāravepakkaṁ → vohāravepakkāhaṁ (cck: syā. pī.); vohārapakkāhaṁ (cck: sī.) | saññaṁ → saññā (cck: syā. pī.) | Vohāravepakkāhaṁ → M. Ph. -pakkaṁ. (pts note) | saññā → M. saññaṁ; Ph. sañña. (pts note)Perception has expression as its result, I tell you. Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti.
ahosinti → ahosīti (mr) | ahosinti → ahosīti (cck: ka.) | sañjānāti → M. Ph. sampaj- (pts note) | saññī → T. saññiṁ; Ph. saññā. (pts note) | ahosin → M. Ph. ahosī. (pts note)However a person perceives something, that is how he expresses it: ‘I have this sort of perception.’ Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.This is called the result of perception.

Katamo ca, bhikkhave, saññānirodho?“And what is the cessation of perception? Phassanirodho, bhikkhave, saññānirodho.
Phassanirodho → phassanirodhā (sya-all, mr) | phassanirodho → phassanirodhā (sya-all) | Phassanirodho → phassanirodhā (cck: syā. ka.) | Phassanirodho → M. T. S. -dhā; M7 omits this phrase. (pts note)From the cessation of contact is the cessation of perception; Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—
saññānirodhagāminipaṭipadā → so also Ph. (pts note)and just this noble eightfold path— sammādiṭṭhi …pe… sammāsamādhi.
pe → M. la; Ph. pa. (pts note)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 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.
yato → yato ca (bj, sya-all, pts) | pajānāti → pajākāti (bj) | saññānirodhaṁ → saññānīrodhaṁ (bj) | nibbedhikaṁ → nibbodhikaṁ (bj) | saññaṁ → saññā (sya-all, pts) | saññānirodhagāminiṁ paṭipadaṁ → saññānirodhagāminīpaṭipadaṁ (sya-all); saññānirodhagāminipaṭipadaṁ (pts) | ca → omitted by M. Ph. T. M6. M7. (pts note) | saññā → M. Ph. saññaṁ; M7 omits this word and the next one. (pts note) | saññānirodhaṁ → so also M. Ph. (pts note)“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 in 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 …pe… saññānirodhagāminī paṭipadā veditabbāti.
saññā → sañño (bj) | saññānirodhagāminī paṭipadā veditabbāti → saññānirodhagāminipaṭipadā veditabbā ti (pts)“‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti,
āsavanirodhagāminī → sabbatthapi evameva | āsavanirodhagāminī paṭipadā → āsavanirodhagāminīpapaṭidā (sya-all) | āsavanirodhagāminī paṭipadā veditabbāti → āsavanirodhagāminipaṭipadā veditabbā ti (pts) | āsavanirodhagāminī → sabbatthapi evameva dissati (cck note)[4] “‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it has been said. In reference to what was it said? Tayome, bhikkhave, āsavā—
me → T. omits 'me. (pts note)“There are these three kinds of effluents: kāmāsavo, bhavāsavo, avijjāsavo.the effluent of sensuality, the effluent of becoming, the effluent of ignorance.

Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?“And what is the cause by which effluents come into play? Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.
Avijjā → M7 omits this phrase. (pts note)Ignorance is the cause by which effluents come into play.

Katamā ca, bhikkhave, āsavānaṁ vemattatā?“And what is the diversity in effluents? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.
nirayagamanīyā → nirayagāminiyā (bj, mr); nirayagamaniyā (sya-all, pts1ed) | atthi → atthi bhikkhave (bj) | tiracchānayonigamanīyā → tiracchānayonigāminiyā (bj) | pettivisayagamanīyā → pettivisayagāminiyā (bj); pittivisayagamaniyā (pts) | manussalokagamanīyā → manussalokagāminiyā (bj) | devalokagamanīyā → devalokagāminiyā (bj) | bhikkhave → bhikkhave (bj: machasaṁ potthake natthi.) | bhikkhave → bhikkhave (bj: machasaṁ potthake natthi.) | bhikkhave → bhikkhave (bj: machasaṁ potthake natthi.) | nirayagamanīyā → nirayagāminiyā (cck: sī. ka.) | pittivisayagamaniyā → S. petti- (pts note)There are effluents that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry ghosts, those that lead to the human world, those that lead to the world of the devas. Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.This is called the diversity in effluents.

Katamo ca, bhikkhave, āsavānaṁ vipāko?“And what is the result of effluents? Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.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 effluents.

Katamo ca, bhikkhave, āsavanirodho?“And what is the cessation of effluents? Avijjānirodho, bhikkhave, āsavanirodho.
avijjānirodho → avijjānirodhā (sya-all) | Avijjānirodho → all MSS have -dhā. (pts note)From the cessation of ignorance is the cessation of effluents; Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—
āsavanirodhagāminī → sabbatthapi evameva | āsavanirodhagāminī → sabbatthapi evameva dissati (cck note)and just this noble eightfold path— sammādiṭṭhi …pe… sammāsamādhi.
pe → M. la; Ph. pa. (pts note)right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of effluents.

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.
yato → yato ca (bj, sya-all, pts) | āsavānaṁ nidānasambhavaṁ → āsavanidānasambhavaṁ (bj) | āsavānaṁ nirodhaṁ → āsavanirodhaṁ (bj, sya-all, pts) | āsavānaṁ nirodhagāminiṁ → āsavanirodhagāminiṁ (bj) | āsavānaṁ nirodhagāminiṁ paṭipadaṁ → āsavanirodhagāminīpaṭipadaṁ (sya-all); āsavanirodhagāminipaṭipadaṁ (pts) | āsavanidānasambhavaṁ → āsavānaṁ nidānasambhavaṁ (bj: machasaṁ) | āsavanirodhagāminiṁ → āsavānaṁ nirodhagāmīniṁ (bj: machasaṁ) | kho → omitted by T. M6. (pts note)“Now when a disciple of the noble ones discerns effluents in this way, the cause by which effluents come into play in this way, the diversity in effluents in this way, the result of effluents in this way, the cessation of effluents in this way, & the path of practice leading to the cessation of effluents in this way, then he discerns this penetrative holy life as the cessation of effluents. Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti.
āsavanirodhagāminī → sabbatthapi evameva | āsavanirodhagāminī paṭipadā veditabbāti → āsavanirodhagāminipaṭipadā veditabbā ti (pts) | āsavanirodhagāminī → sabbatthapi evameva dissati (cck note)“‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.
kammanirodhagāminī → sabbatthapi evameva | kammanirodhagāminī paṭipadā veditabbāti → kammanirodhagāminipaṭipadā veditabbā ti (pts) | kammanirodhagāminī → sabbatthapi evameva dissati (cck note) | pe → M. la; Ph. pa; omitted by M6. (pts note)[5] “‘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. Kiñcetaṁ paṭicca vuttaṁ?
vuttaṁ → kathā. 539 (cck note)In reference to what was it said? Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.“Intention, I tell you, is kamma. Cetayitvā kammaṁ karoti—Intending, one does kamma kāyena vācāya manasā.by way of body, speech, & intellect.

Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?“And what is the cause by which kamma comes into play? Phasso, bhikkhave, kammānaṁ nidānasambhavo.
nidānasambhavo → nidānambhavo (bj)Contact is the cause by which kamma comes into play.

Katamā ca, bhikkhave, kammānaṁ vemattatā?
katamā → katamo (sya-all, pts)“And what is the diversity in kamma? Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ.
tiracchānayonivedanīyaṁ → tiracchānayonivedaniyā (bj) | pettivisayavedanīyaṁ → pittivisayavedaniyaṁ (pts) | pittivisayavedaniyaṁ → S. petti-; M7 omits this phrase. (pts note) | atthi → T. omits this phrase. (pts note)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 ghosts, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.This is called the diversity in kamma.

Katamo ca, bhikkhave, kammānaṁ vipāko?“And what is the result of kamma? Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi—
Tividhāhaṁ → imāhaṁ (mr) | Tividhāhaṁ → imāhaṁ (cck: ka.) | Tividhāhaṁ → M. Ph. imāhaṁ. (pts note)The result of kamma is of three sorts, I tell you: diṭṭheva dhamme, upapajje vā, apare vā pariyāye.
diṭṭheva → diṭṭhe vā (bj) | diṭṭheva → diṭṭhevā (bj) | diṭṭheva → diṭṭhe vā (cck: sī.) | vā → upapajjaṁ vā (ka. sī., a. ni. 10.217), upapajja vā (?), ma. ni. 3.303 pāḷiyā tadatthavaṇṇanāya ca saṁsaddetabbaṁ (cck note) | upapajje → M6 upp-; T. M7 uppajjaṁ. (pts note) | apare → T. apareṇa; M7 -ena. (pts note)that which arises right here & now, that which arises later (in this lifetime), and that which arises following that. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.
kammānaṁ → dhammānaṁ (sya-all)This is called the result of kamma.

Katamo ca, bhikkhave, kammanirodho?“And what is the cessation of kamma? Phassanirodho, bhikkhave, kammanirodho.
Phassanirodho → phassanirodhā (si, sya-all, mr) | phassanirodho → phassanirodhā (sya-all) | Phassanirodho → phassanirodhā (cck: ka. sī. syā. ka.) | Phassanirodho → M. Ph. T. M6. S. -dhā. (pts note)From the cessation of contact is the cessation of kamma; Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ—
kammanirodhagāminī → sabbatthapi evameva | kammanirodhagāminī → sabbatthapi evameva dissati (cck note)and just this noble eightfold path— sammādiṭṭhi …pe… sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of kamma.

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.
yato → yato ca (bj, sya-all, pts) | nibbedhikaṁ → nibbodhikaṁ (bj) | kammanirodhagāminiṁ paṭipadaṁ → kammanirodhagāminīpaṭipadaṁ (sya-all); kammanirodhagāminipaṭipadaṁ (pts) | ca → omitted by M. Ph. T. M6. M7. (pts note) | kammanirodhaṁ → T. kammānaṁ nir- (pts note)“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 in 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. Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti,
kammanirodhagāminī paṭipadā veditabbāti → kammanirodhagāminipaṭipadā veditabbā ti (pts) | pe → M. la; Ph. pa. (pts note)“‘Kamma should be known. The cause by which kamma comes into play… The diversity in kamma… The result of kamma… The cessation of kamma… The path of practice for the cessation of kamma should be known.’ iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.
dukkhanirodho → dukkhassa nirodho (bj) | dukkhanirodhagāminī → dukkhassa nirodhagāminī (bj) | dukkhanirodhagāminī paṭipadā veditabbāti → dukkhanirodhagāminipaṭipadā veditabbā ti (pts) | nirodho → dukkhanirodho (bj: machasaṁ) | nirodhagāminī → dukkhanirodhagāminī (bj: machasaṁ)[6] “‘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.’ Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?Thus it has been said. In reference to what was it said? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.
byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr) | sokaparidevadukkhadomanassupāyāsāpi → soka paridevadukkhadomanassupayāsāpi (bj) | dukkho → byādhipi dukkhā (cck: syā. pī. ka.) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (cck: ka.) | sokaparidevadukkhadomanassupāyāsā → M. Ph. T. M7 -ssa upā- (pts note)“Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five clinging-aggregates are stress.

Katamo ca, bhikkhave, dukkhassa nidānasambhavo?
nidānasambhavo → nidānasambhamo (bj)“And what is the cause by which stress comes into play? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.Craving is the cause by which stress comes into play.

Katamā ca, bhikkhave, dukkhassa vemattatā?
ca → va (bj)“And what is the diversity in stress? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi.
bhikkhave → gikkhave (bj) | dandhavirāgi → dandhavirāgī (bj) | khippavirāgi → khippavirāgī (bj) | dandhavirāgī → dandhavirāgaṁ (bj: katthaci) | khippavirāgī → khippaviragaṁ (bj: katthaci) | khippavirāgi → Ph. M7 -gī; M6 viparāgi. (pts note)There is major stress & minor, slowly fading & quickly fading. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.This is called the diversity in stress.

Katamo ca, bhikkhave, dukkhassa vipāko?“And what is the result of stress? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:
pariyādinnacitto → pariyādiṇṇacitto (mr) | āpajjati → ājjati (bj) | urattāḷiṁ → urattāḷī (sya-all, pts) | pariyādinnacitto → pariyādiṇṇacitto (cck: ka.) | dukkhena → T. M6 -nābhi- (pts note) | urattāḷī → M. Ph. -ḷiṁ; M6. M7 -liṁ. (pts note) | abhibhūto → Ph. ati- (pts note)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, ‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti?
ko → so na (mr) | jānāti → pajānāti (bj, sya-all, mr) | dvipadaṁ jānāti → dipadaṁ pajānāti (bj) | ko → so na (cck: ka.) | jānāti → pajānāti (cck: ka.) | ko → M. Ph. so na. (pts note) | dvipadaṁ → T. dipa-; M7 divapa- (pts note) | jānāti → M. S. pajā- (pts note) | nirodhāyā → T. -dhayā. (pts note)‘Who knows a way or two to the cessation of this pain?’ Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā.I tell you, monks, that stress results either in bewilderment or in search. Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.This is called the result of stress.

Katamo ca, bhikkhave, dukkhanirodho?“And what is the cessation of stress? Taṇhānirodho, bhikkhave, dukkhanirodho.
Taṇhānirodho → taṇhānirodhā (si, sya-all, mr) | taṇhānirodho → taṇhānirodhā (sya-all) | Taṇhānirodho → taṇhānirodhā (cck: ka. sī. syā. ka.) | Taṇhānirodho → M. Ph. T. M6. M7. S. -dhā. (pts note) | dukkhanirodho → Ph. M6 -dhā. (pts note)From the cessation of craving is the cessation of stress; Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ—
dukkhassa nirodhagāminī → dukkhanirodhagāminī (bj) | dukkhassa nirodhagāminī paṭipadā seyyathidaṁ → dukkhanirodhagāminīpaṭipadā seyyathīdaṁ (sya-all); dukkhanirodhagāminipaṭipadā seyyathīdaṁ (pts)and just this noble eightfold path— sammādiṭṭhi …pe… sammāsamādhi.
pe → M. la; Ph. pa. (pts note)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 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.
yato → yato ca (bj, sya-all, pts) | dukkhassa vipākaṁ → dukkhavipākaṁ (sya-all, pts) | dukkhanirodhagāminiṁ paṭipadaṁ → dukkhanirodhagāminīpaṭipadaṁ (sya-all); dukkhanirodhagāminipaṭipadaṁ (pts) | ca → omitted by M. Ph. T. M6. M7. (pts note)“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 in 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. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.
dukkhanirodhagāminī paṭipadā veditabbāti → dukkhanirodhagāminipaṭipadā veditabbā ti (pts) | dukkhanirodho → M7 dukkhassa nir- (pts note)“‘Stress should be known. The cause by which stress comes into play… The diversity in stress… The result of stress… The cessation of stress… The path of practice for the cessation of stress should be known.’ Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus it has been said, and in reference to this was it said.

Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.
dhammapariyāyoti navamaṁ → dhammapariyāyo ti cha yimāni (pts) | bhikkhave → omitted by M7. (pts note)“And this is the penetrative explanation that is a Dhamma explanation.”

Navamaṁ.
yimāni → M6 imāni. (pts note)The Tenth.