1"Bhikkhus, I will teach you a penetrative exposition of the Dhamma. [n.1409] Nibbedhikapariyāyaṁ vo bhikkhave dhammapariyāyaṁ desessāmi. Mp: "A penetrative exposition is one that penetrates and splits the mass of greed, (hatred, and delusion) that had not been penetrated and split before." Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Blessed One said this:

2"And what, bhikkhus, is that penetrative exposition of the Dhamma?

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(1) "Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood.

3(2) "Feelings should be understood; the source and origin of feelings should be understood; the diversity of feelings should be understood; the result of feelings should be understood; the cessation of feelings should be understood; the way leading to the cessation of feelings should be understood.

4(3) "Perceptions should be understood; the source and origin of perceptions should be understood; the diversity of perceptions should be understood; the result of perceptions should be understood; the cessation of perceptions should be understood; the way leading to the cessation of perceptions should be understood.

5(4) "The taints should be understood; the source and origin of the taints should be understood; the diversity of the taints should be understood; the result of the taints should be understood; the cessation of the taints should be understood; the way leading to the cessation of the taints should be understood.

6(5) "Kamma should be understood; the source and origin of kamma should be understood; the diversity of kamma should be understood; the result of kamma should be understood; the cessation of kamma should be understood; the way leading to the cessation of kamma should be understood. [n.1410] The text alternates between singular and plural forms of kamma. I have used the singular, which sounds more natural in English.

7(6) "Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood.

8(1) "When it was said: ‘Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood,’ for what reason was this said?

"There are, bhikkhus, these five objects of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. However, these are not sensual pleasures; in the Noble One's discipline, these are called ‘objects of sensual pleasure.’ A person's sensual pleasure is lustful intention. [n.1411] Contrary to all three editions, I regard the first occurrence of saṅkapparāgo purisassa kāmo as either prose or a line of a familiar verse being quoted in the prose. The following verse will then be a normal verse of four lines rather than one of five lines. See SN 1:34, I 22, where the verse occurs with only four lines. Mp explains saṅkapparāgo as "lust arisen by way of intention" (saṅkappavasena uppannarāgo). Kāmasaṅkappa is one of the three types of unwholesome thought, and it is clear from the context that this is what is meant. For further discussion, see CDB 366, note 72. The verse is not included in the Chinese parallel, MĀ 111.

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9"They are not sensual pleasures, the pretty things in the world:
a person's sensual pleasure is lustful intention;
the pretty things remain just as they are in the world,
but the wise remove the desire for them.

10"And what, bhikkhus, is the source and origin of sensual pleasures? Contact is their source and origin. [n.1412] Mp explains this as the coexistent contact (sahajātaphassa).

11"And what is the diversity of sensual pleasures? Sensual desire for forms is one thing, sensual desire for sounds is another, sensual desire for odours still another, sensual desire for tastes still another, and sensual desire for tactile objects still another. This is called the diversity of sensual pleasures.

12"And what is the result of sensual pleasures? One produces an individual existence that corresponds with whatever sense pleasures one desires and which may be the consequence either of merit or demerit. [n.1413] Mp: "One desiring celestial sensual pleasures, by fulfilling good conduct, is reborn in the deva world (and acquires) an individual existence that is a consequence of merit. By engaging in misconduct, one is reborn in the plane of misery (and acquires) an individual existence that is a consequence of demerit." This is called the result of sensual pleasures.

13"And what is the cessation of sensual pleasures? With the cessation of contact there is cessation of sensual pleasures.

"This noble eightfold path is the way leading to the cessation of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

14"When, bhikkhus, a noble disciple thus understands sensual pleasures, the source and origin of sensual pleasures, the diversity of sensual pleasures, the result of sensual pleasures, the cessation of sensual pleasures, and the way leading to the cessation of sensual pleasures, he understands this penetrative spiritual life to be the cessation of sensual pleasures. [n.1414] Regarding this last phrase, Mp says that it is just the spiritual life of the path (brahmacariyasaṅkhāto maggo va) that is called the cessation of sensual pleasures. It will be observed that each section follows the pattern of the four noble truths, with two additions: diversity (vemattatā) and result (vipāka).

"When it was said: ‘Sensual pleasures should be understood … the way leading to the cessation of sensual pleasures should be understood,’ it is because of this that this was said.

15(2) "When it was said: ‘Feelings should be understood … the way leading to the cessation of feelings should be understood,’ for what reason was this said?

"There are, bhikkhus, these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

16"And what is the source and origin of feelings? Contact is their source and origin.

17"And what is the diversity of feelings? There is worldly pleasant feeling, [n.1415] Sāmisā. Mp: "Associated with the bait of the defilements" (kilesāmisasampayuttā). there is spiritual pleasant feeling; there is worldly painful feeling, there is spiritual painful feeling; there is worldly neither-painful-nor-pleasant feeling, there is spiritual neither-painful-nor-pleasant feeling. This is called the diversity of feelings.

18"And what is the result of feelings? One produces an individual existence that corresponds with whatever feelings one experiences and which may be the consequence either of merit or demerit. This is called the result of feelings.

19"And what is the cessation of feelings? With the cessation of contact there is cessation of feelings.

"This noble eightfold path is the way leading to the cessation of feelings, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

20"When, bhikkhus, a noble disciple thus understands feeling, the source and origin of feelings, the diversity of feelings, the result of feelings, the cessation of feelings, and the way leading to the cessation of feelings, he understands this penetrative spiritual life to be the cessation of feelings.

"When it was said: ‘Feelings should be understood … the way leading to the cessation of feelings should be understood,’ it is because of this that this was said.

21(3) "When it was said: ‘Perceptions should be understood … the way leading to the cessation of perceptions should be understood,’ for what reason was this said?

"There are, bhikkhus, these six perceptions: perception of forms, perception of sounds, perception of odours, perception of tastes, perception of tactile objects, perception of mental phenomena.

22"And what is the source and origin of perceptions? Contact is their source and origin.

23"And what is the diversity of perceptions? The perception of forms is one thing, the perception of sounds is another, the perception of odours still another, the perception of tastes still another, the perception of tactile objects still another, and the perception of mental phenomena still another. This is called the diversity of perceptions.

24"And what is the result of perceptions? I say that perceptions result in expression. [n.1416] Vohāravepakkaṁ … saññaṁ vadāmi. Mp: "Expression, consisting in talk, is the result of perception." In whatever way one perceives something, in just that way one expresses oneself, saying: ‘I was percipient of such and such.’ This is called the result of perception.

25"And what is the cessation of perceptions? With the cessation of contact there is cessation of perceptions.

"This noble eightfold path is the way leading to the cessation of perceptions, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

26"When, bhikkhus, a noble disciple thus understands perceptions, the source and origin of perceptions, the diversity of perceptions, the result of perceptions, the cessation of perceptions, and the way leading to the cessation of perceptions, he understands this penetrative spiritual life to be the cessation of perceptions.

"When it was said: ‘Perceptions should be understood … the way leading to the cessation of perceptions should be understood,’ it is because of this that this was said.

27(4) "When it was said: ‘The taints should be understood … the way leading to the cessation of the taints should be understood,’ for what reason was this said?

"There are, bhikkhus, these three taints: the taint of sensuality, the taint of existence, and the taint of ignorance.

28"And what is the source and origin of the taints? Ignorance is their source and origin.

29"And what is the diversity of the taints? There are taints leading to hell; there are taints leading to the animal realm; there are taints leading to the realm of afflicted spirits; there are taints leading to the human world; there are taints leading to the deva world. This is called the diversity of the taints.

30"And what is the result of the taints? One immersed in ignorance produces a corresponding individual existence, which may be the consequence either of merit or demerit. This is called the result of the taints.

31"And what is the cessation of the taints? With the cessation of ignorance there is cessation of the taints.

"This noble eightfold path is the way leading to the cessation of the taints, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

32"When, bhikkhus, a noble disciple thus understands the taints, the source and origin of the taints, the diversity of the taints, the result of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he understands this penetrative spiritual life to be the cessation of the taints.

"When it was said: ‘The taints should be understood … the way leading to the cessation of the taints should be understood,’ it is because of this that this was said.

33(5) "When it was said: ‘Kamma should be understood … the way leading to the cessation of kamma should be understood,’ for what reason was this said?

"It is volition, bhikkhus, that I call kamma. [n.1417] Cetanā ‘haṁ bhikkhave kammaṁ vadāmi. This should probably be understood to mean that volition is a necessary factor in creating kamma, not that volition on its own invariably and in all instances creates kamma. It can thus be seen as a counterfoil to the Jain position that any action, even an unintentional one, creates kamma. The Chinese parallel, MĀ 111, at T I 600a23–24, says: "How does one understand kamma? There are two kinds of kamma: intention and the kamma (created) when one has intended" ().. For having willed, one acts by body, speech, or mind.

34"And what is the source and origin of kamma? Contact is its source and origin.

35"And what is the diversity of kamma? There is kamma to be experienced in hell; there is kamma to be experienced in the animal realm; there is kamma to be experienced in the realm of afflicted spirits; there is kamma to be experienced in the human world; and there is kamma to be experienced in the deva world. [n.1418] This statement should be understood in the sense that the results of kamma are to be experienced in their respective realms. This is called the diversity of kamma.

36"And what is the result of kamma? The result of kamma, I say, is threefold: to be experienced in this very life, or in the next rebirth, or on some subsequent occasion. This is called the result of kamma. [n.1419] See AN3.34, n. 372, and AN3.100, n. 547. The Chinese parallel, MĀ 111, has here the fourfold distinction of kamma found in AN4.232 –33. But MĀ 15 (at T I 437b26) speaks of only two kinds of results, in this life or in a later life, without a third alternative.

37"And what, bhikkhus, is the cessation of kamma? With the cessation of contact there is cessation of kamma. [n.1420] This should probably be understood in the sense that, because contact is the condition for intention and kamma can be explained as intention, contact is therefore the condition for kamma.

"This noble eightfold path is the way leading to the cessation of kamma, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

38"When, bhikkhus, a noble disciple thus understands kamma, the source and origin of kamma, the diversity of kamma, the result of kamma, the cessation of kamma, and the way leading to the cessation of kamma, he understands this penetrative spiritual life to be the cessation of kamma.

"When it was said: ‘Kamma should be understood … the way leading to the cessation of kamma should be understood,’ it is because of this that this was said.

39(6) "When it was said: ‘Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood,’ for what reason was this said?

"Birth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, dejection, and anguish are suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

40"And what is the source and origin of suffering? Craving is its source and origin.

41"And what is the diversity of suffering? There is extreme suffering; there is slight suffering; there is suffering that fades away slowly; there is suffering that fades away quickly. This is called the diversity of suffering.

42"And what is the result of suffering? Here, someone overcome by suffering, with a mind obsessed by it, sorrows, languishes, and laments; he weeps beating his breast and becomes confused. Or else, overcome by suffering, with a mind obsessed by it, he embarks upon a search outside, saying: ‘Who knows one or two words for putting an end to this suffering?’ [n.1421] Ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāya. Mp: "The meaning is: ‘Who knows a mantra, a one-word or two-word mantra?’" The Chinese parallel at T I 600b17–18 uses the character (= ), meaning "mantra." Suffering, I say, results either in confusion or in a search. This is called the result of suffering.

43"And what is the cessation of suffering? With the cessation of craving there is cessation of suffering.

"This noble eightfold path is the way leading to the cessation of suffering, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

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44"When, bhikkhus, a noble disciple thus understands suffering, the source and origin of suffering, the diversity of suffering, the result of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he understands this penetrative spiritual life to be the cessation of suffering.

"When it was said: ‘Suffering should be understood … the way leading to the cessation of suffering should be understood,’ it is because of this that this was said.

45"This, bhikkhus, is that penetrative exposition of the Dhamma."

1"Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

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Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. (1)

3Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. (2)

4Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. (3)

5Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. (4)

6Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. (5)

7Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. (6)

8‘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 … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti –

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9Saṅkapparāgo purisassa kāmo,
Nete kāmā yāni citrāni loke;
Saṅkapparāgo purisassa kāmo,
Tiṭṭhanti citrāni tatheva loke;
Athettha dhīrā vinayanti chandanti.

10Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

11Katamā ca, bhikkhave, kāmānaṁ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.

12Katamo ca, bhikkhave, kāmānaṁ vipāko? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.

13Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho.

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

14Yato 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 … kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (1)

15Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

16Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

17Katamā ca, bhikkhave, vedanānaṁ vemattatā? 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. Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.

18Katamo ca, bhikkhave, vedanānaṁ vipāko? Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

19Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

20Yato 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 … vedanānirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (2)

21Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

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

22Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Phasso, bhikkhave, saññānaṁ nidānasambhavo.

23Katamā 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.

24Katamo ca, bhikkhave, saññānaṁ vipāko? Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

25Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

26Yato 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 … saññānirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (3)

27Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.

28Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

29Katamā ca, bhikkhave, āsavānaṁ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.

30Katamo ca, bhikkhave, āsavānaṁ vipāko? Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.

31Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

32Yato 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.

Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (4)

33Kammaṁ, bhikkhave, veditabbaṁ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. Cetayitvā kammaṁ karoti – kāyena vācāya manasā.

34Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? Phasso, bhikkhave, kammānaṁ nidānasambhavo.

35Katamā ca, bhikkhave, kammānaṁ vemattatā? Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.

36Katamo ca, bhikkhave, kammānaṁ vipāko? Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi – diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

37Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

38Yato 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.

Kammaṁ, bhikkhave, veditabbaṁ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (5)

39Dukkhaṁ, 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.

40Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

41Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

42Katamo ca, bhikkhave, dukkhassa vipāko? 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? Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā. Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.

43Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

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44Yato 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.

Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (6)

45Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo"ti.

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Navamaṁ.