1At Sāvatthī. sn.ii.72 "Bhikkhus, I will teach you the origin and the passing away of suffering. Listen to that and attend closely, I will speak."[n.123] Spk: Suffering here is the suffering of the round (vaṭṭadukkha). There are two kinds of origin, momentary origin (khaṇikasamudaya) and origin through conditions (paccaya-samudaya). A bhikkhu who sees the one sees the other. Passing away is also twofold, final passing away (accantatthaṅgama; Spk-pṭ: nonoccurrence, cessation, Nibbāna) and dissolutional passing away (bhedatthaṅgama; Spk-pṭ: the momentary cessation of formations). One who sees the one sees the other.

1Sāvatthiyaṁ vihārati. "Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.

"Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

2"And what, bhikkhus, is the origin of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. This is the origin of suffering.

2"Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo.

3"In dependence on the ear and sounds … In dependence on the nose and odours … In dependence on the tongue and tastes … In dependence on the body and tactile objects … In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. This is the origin of suffering.

3Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … ghānañca paṭicca gandhe ca … pe … jivhañca paṭicca rase ca … pe … kāyañca paṭicca phoṭṭhabbe ca … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo.

4"And what, bhikkhus, is the passing away of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering.

4Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo.

5"In dependence on the ear and sounds … In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging … cessation of existence … cessation of birth; with the cessation of birth, aging-and-death, sn.ii.73 sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering."

5Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … ghānañca paṭicca gandhe ca … pe … jivhañca paṭicca rase ca … pe … kāyañca paṭicca phoṭṭhabbe ca … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo"ti.

Tatiyaṁ.