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From:
Aį¹
guttara NikÄya 6.63 Numbered Discourses 6.63
6. MahÄvagga 6. The Great Chapter
Nibbedhikasutta Penetrative
āNibbedhikapariyÄyaį¹ vo, bhikkhave, dhammapariyÄyaį¹ desessÄmi. āMendicants, I will teach you a penetrative exposition of the teaching.
Taį¹ suį¹Ätha, sÄdhukaį¹ manasi karotha, bhÄsissÄmÄ«āti. Listen and apply your mind well, I will speak.ā
āEvaį¹, bhanteāti kho te bhikkhÅ« bhagavato paccassosuį¹. āYes, sir,ā they replied.
BhagavÄ etadavoca: The Buddha said this:
āKatamo ca so, bhikkhave, nibbedhikapariyÄyo dhammapariyÄyo? āMendicants, what is the penetrative exposition of the teaching?
KÄmÄ, bhikkhave, veditabbÄ, kÄmÄnaį¹ nidÄnasambhavo veditabbo, kÄmÄnaį¹ vemattatÄ veditabbÄ, kÄmÄnaį¹ vipÄko veditabbo, kÄmanirodho veditabbo, kÄmanirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
VedanÄ, bhikkhave, veditabbÄ, vedanÄnaį¹ nidÄnasambhavo veditabbo, vedanÄnaį¹ vemattatÄ veditabbÄ, vedanÄnaį¹ vipÄko veditabbo, vedanÄnirodho veditabbo, vedanÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
SaƱƱÄ, bhikkhave, veditabbÄ, saƱƱÄnaį¹ nidÄnasambhavo veditabbo, saƱƱÄnaį¹ vemattatÄ veditabbÄ, saƱƱÄnaį¹ vipÄko veditabbo, saƱƱÄnirodho veditabbo, saƱƱÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
ÄsavÄ, bhikkhave, veditabbÄ, ÄsavÄnaį¹ nidÄnasambhavo veditabbo, ÄsavÄnaį¹ vemattatÄ veditabbÄ, ÄsavÄnaį¹ vipÄko veditabbo, Äsavanirodho veditabbo, ÄsavanirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Kammaį¹, bhikkhave, veditabbaį¹, kammÄnaį¹ nidÄnasambhavo veditabbo, kammÄnaį¹ vemattatÄ veditabbÄ, kammÄnaį¹ vipÄko veditabbo, kammanirodho veditabbo, kammanirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Dukkhaį¹, bhikkhave, veditabbaį¹, dukkhassa nidÄnasambhavo veditabbo, dukkhassa vemattatÄ veditabbÄ, dukkhassa vipÄko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagÄminÄ« paį¹ipadÄ veditabbÄ. Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.
āKÄmÄ, bhikkhave, veditabbÄ, kÄmÄnaį¹ nidÄnasambhavo veditabbo, kÄmÄnaį¹ vemattatÄ veditabbÄ, kÄmÄnaį¹ vipÄko veditabbo, kÄmanirodho veditabbo, kÄmanirodhagÄminÄ« paį¹ipadÄ veditabbÄāti, iti kho panetaį¹ vuttaį¹. āSensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā Thatās what I said,
KiƱcetaį¹ paį¹icca vuttaį¹? but why did I say it?
PaƱcime, bhikkhave, kÄmaguį¹ÄāThere are these five kinds of sensual stimulation.
cakkhuviƱƱeyyÄ rÅ«pÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ, Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviƱƱeyyÄ saddÄ ā¦ Sounds known by the ear ā¦
ghÄnaviƱƱeyyÄ gandhÄ ā¦ Smells known by the nose ā¦
jivhÄviƱƱeyyÄ rasÄ ā¦ Tastes known by the tongue ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ. Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Api ca kho, bhikkhave, nete kÄmÄ kÄmaguį¹Ä nÄmete ariyassa vinaye vuccantiāHowever, these are not sensual pleasures. In the training of the Noble One theyāre called ākinds of sensual stimulationā.
Saį¹
kapparÄgo purisassa kÄmo, Greedy intention is a personās sensual pleasure.
Nete kÄmÄ yÄni citrÄni loke; The worldās pretty things arenāt sensual pleasures.
Saį¹
kapparÄgo purisassa kÄmo, Greedy intention is a personās sensual pleasure.
Tiį¹į¹hanti citrÄni tatheva loke; The worldās pretty things stay just as they are,
Athettha dhÄ«rÄ vinayanti chandanti. but the attentive remove desire for them.
Katamo ca, bhikkhave, kÄmÄnaį¹ nidÄnasambhavo? And what is the source of sensual pleasures?
Phasso, bhikkhave, kÄmÄnaį¹ nidÄnasambhavo. Contact is their source.
KatamÄ ca, bhikkhave, kÄmÄnaį¹ vemattatÄ? And what is the diversity of sensual pleasures?
AƱƱo, bhikkhave, kÄmo rÅ«pesu, aƱƱo kÄmo saddesu, aƱƱo kÄmo gandhesu, aƱƱo kÄmo rasesu, aƱƱo kÄmo phoį¹į¹habbesu. The sensual desire for sights, sounds, smells, tastes, and touches are all different.
Ayaį¹ vuccati, bhikkhave, kÄmÄnaį¹ vemattatÄ. This is called the diversity of sensual pleasures.
Katamo ca, bhikkhave, kÄmÄnaį¹ vipÄko? And what is the result of sensual pleasures?
Yaį¹ kho, bhikkhave, kÄmayamÄno tajjaį¹ tajjaį¹ attabhÄvaį¹ abhinibbatteti puƱƱabhÄgiyaį¹ vÄ apuƱƱabhÄgiyaį¹ vÄ, ayaį¹ vuccati, bhikkhave, kÄmÄnaį¹ vipÄko. When one who desires sensual pleasures creates a corresponding incarnation, partaking of either good or bad deedsāthis is called the result of sensual pleasures.
Katamo ca, bhikkhave, kÄmanirodho? And what is the cessation of sensual pleasures?
Phassanirodho, bhikkhave, kÄmanirodho. When contact ceases, sensual pleasures cease.
Ayameva ariyo aį¹į¹haį¹
giko maggo kÄmanirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi, sammÄsaį¹
kappo, sammÄvÄcÄ, sammÄkammanto, sammÄÄjÄ«vo, sammÄvÄyÄmo, sammÄsati, sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ kÄme pajÄnÄti, evaį¹ kÄmÄnaį¹ nidÄnasambhavaį¹ pajÄnÄti, evaį¹ kÄmÄnaį¹ vemattataį¹ pajÄnÄti, evaį¹ kÄmÄnaį¹ vipÄkaį¹ pajÄnÄti, evaį¹ kÄmanirodhaį¹ pajÄnÄti, evaį¹ kÄmanirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti, so imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti kÄmanirodhaį¹. When a noble disciple understands sensual pleasures in this wayāand understands their source, diversity, result, cessation, and the practice that leads to their cessationāthey understand that this penetrative spiritual life is the cessation of sensual pleasures.
KÄmÄ, bhikkhave, veditabbÄ ā¦peā¦ kÄmanirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āSensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
VedanÄ, bhikkhave, veditabbÄ ā¦peā¦ vedanÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āFeelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Thatās what I said, but why did I say it?
Tisso imÄ, bhikkhave, vedanÄāThere are these three feelings:
sukhÄ vedanÄ, dukkhÄ vedanÄ, adukkhamasukhÄ vedanÄ. pleasant, painful, and neutral.
Katamo ca, bhikkhave, vedanÄnaį¹ nidÄnasambhavo? And what is the source of feelings?
Phasso, bhikkhave, vedanÄnaį¹ nidÄnasambhavo. Contact is their source.
KatamÄ ca, bhikkhave, vedanÄnaį¹ vemattatÄ? And what is the diversity of feelings?
Atthi, bhikkhave, sÄmisÄ sukhÄ vedanÄ, atthi nirÄmisÄ sukhÄ vedanÄ, atthi sÄmisÄ dukkhÄ vedanÄ, atthi nirÄmisÄ dukkhÄ vedanÄ, atthi sÄmisÄ adukkhamasukhÄ vedanÄ, atthi nirÄmisÄ adukkhamasukhÄ vedanÄ. 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.
Ayaį¹ vuccati, bhikkhave, vedanÄnaį¹ vemattatÄ. This is called the diversity of feelings.
Katamo ca, bhikkhave, vedanÄnaį¹ vipÄko? And what is the result of feelings?
Yaį¹ kho, bhikkhave, vediyamÄno tajjaį¹ tajjaį¹ attabhÄvaį¹ abhinibbatteti puƱƱabhÄgiyaį¹ vÄ apuƱƱabhÄgiyaį¹ vÄ, When one who feels creates a corresponding incarnation, partaking of either good or bad deedsā
ayaį¹ vuccati, bhikkhave, vedanÄnaį¹ vipÄko. this is called the result of feelings.
Katamo ca, bhikkhave, vedanÄnirodho? And what is the cessation of feelings?
Phassanirodho, bhikkhave, vedanÄnirodho. When contact ceases, feelings cease.
Ayameva ariyo aį¹į¹haį¹
giko maggo vedanÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ vedanaį¹ pajÄnÄti, evaį¹ vedanÄnaį¹ nidÄnasambhavaį¹ pajÄnÄti, evaį¹ vedanÄnaį¹ vemattataį¹ pajÄnÄti, evaį¹ vedanÄnaį¹ vipÄkaį¹ pajÄnÄti, evaį¹ vedanÄnirodhaį¹ pajÄnÄti, evaį¹ vedanÄnirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti. So imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti vedanÄnirodhaį¹. When a noble disciple understands feelings in this way ā¦ they understand that this penetrative spiritual life is the cessation of feelings.
VedanÄ, bhikkhave, veditabbÄ ā¦peā¦ vedanÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āFeelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
SaƱƱÄ, bhikkhave, veditabbÄ ā¦peā¦ saƱƱÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āPerceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Thatās what I said, but why did I say it?
ChayimÄ, bhikkhave, saƱƱÄāThere are these six perceptions:
rÅ«pasaƱƱÄ, saddasaƱƱÄ, gandhasaƱƱÄ, rasasaƱƱÄ, phoį¹į¹habbasaƱƱÄ, dhammasaƱƱÄ. perceptions of sights, sounds, smells, tastes, touches, and ideas.
Katamo ca, bhikkhave, saƱƱÄnaį¹ nidÄnasambhavo? And what is the source of perceptions?
Phasso, bhikkhave, saƱƱÄnaį¹ nidÄnasambhavo. Contact is their source.
KatamÄ ca, bhikkhave, saƱƱÄnaį¹ vemattatÄ? And what is the diversity of perceptions?
AƱƱÄ, bhikkhave, saĆ±Ć±Ä rÅ«pesu, aĆ±Ć±Ä saĆ±Ć±Ä saddesu, aĆ±Ć±Ä saĆ±Ć±Ä gandhesu, aĆ±Ć±Ä saĆ±Ć±Ä rasesu, aĆ±Ć±Ä saĆ±Ć±Ä phoį¹į¹habbesu, aĆ±Ć±Ä saĆ±Ć±Ä dhammesu. The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different.
Ayaį¹ vuccati, bhikkhave, saƱƱÄnaį¹ vemattatÄ. This is called the diversity of perceptions.
Katamo ca, bhikkhave, saƱƱÄnaį¹ vipÄko? And what is the result of perceptions?
VohÄravepakkaį¹, bhikkhave, saƱƱaį¹ vadÄmi. Communication is the result of perception, I say.
YathÄ yathÄ naį¹ saƱjÄnÄti tathÄ tathÄ voharati, evaį¹ saƱƱī ahosinti. You communicate something in whatever manner you perceive it, saying āThatās what I perceived.ā
Ayaį¹ vuccati, bhikkhave, saƱƱÄnaį¹ vipÄko. This is called the result of perceptions.
Katamo ca, bhikkhave, saƱƱÄnirodho? And what is the cessation of perception?
Phassanirodho, bhikkhave, saƱƱÄnirodho. When contact ceases, perception ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo saƱƱÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of perceptions is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ saƱƱaį¹ pajÄnÄti, evaį¹ saƱƱÄnaį¹ nidÄnasambhavaį¹ pajÄnÄti, evaį¹ saƱƱÄnaį¹ vemattataį¹ pajÄnÄti, evaį¹ saƱƱÄnaį¹ vipÄkaį¹ pajÄnÄti, evaį¹ saƱƱÄnirodhaį¹ pajÄnÄti, evaį¹ saƱƱÄnirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti, so imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti saƱƱÄnirodhaį¹. When a noble disciple understands perception in this way ā¦ they understand that this penetrative spiritual life is the cessation of perception.
SaƱƱÄ, bhikkhave, veditabbÄ ā¦peā¦ saƱƱÄnirodhagÄminÄ« paį¹ipadÄ veditabbÄti. āPerceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
Iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
ÄsavÄ, bhikkhave, veditabbÄ ā¦peā¦ ÄsavanirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āDefilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Thatās what I said, but why did I say it?
Tayome, bhikkhave, ÄsavÄāThere are these three defilements:
kÄmÄsavo, bhavÄsavo, avijjÄsavo. the defilements of sensuality, desire to be reborn, and ignorance.
Katamo ca, bhikkhave, ÄsavÄnaį¹ nidÄnasambhavo? And what is the source of defilements?
AvijjÄ, bhikkhave, ÄsavÄnaį¹ nidÄnasambhavo. Ignorance is the source of defilements.
KatamÄ ca, bhikkhave, ÄsavÄnaį¹ vemattatÄ? And what is the diversity of defilements?
Atthi, bhikkhave, ÄsavÄ nirayagamanÄ«yÄ, atthi ÄsavÄ tiracchÄnayonigamanÄ«yÄ, atthi ÄsavÄ pettivisayagamanÄ«yÄ, atthi ÄsavÄ manussalokagamanÄ«yÄ, atthi ÄsavÄ devalokagamanÄ«yÄ. There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaį¹ vuccati, bhikkhave, ÄsavÄnaį¹ vemattatÄ. This is called the diversity of defilements.
Katamo ca, bhikkhave, ÄsavÄnaį¹ vipÄko? And what is the result of defilements?
Yaį¹ kho, bhikkhave, avijjÄgato tajjaį¹ tajjaį¹ attabhÄvaį¹ abhinibbatteti puƱƱabhÄgiyaį¹ vÄ apuƱƱabhÄgiyaį¹ vÄ, ayaį¹ vuccati, bhikkhave, ÄsavÄnaį¹ vipÄko. When one who is ignorant creates a corresponding incarnation, partaking of either good or bad deedsāthis is called the result of defilements.
Katamo ca, bhikkhave, Äsavanirodho? And what is the cessation of defilements?
AvijjÄnirodho, bhikkhave, Äsavanirodho. When ignorance ceases, defilements cease.
Ayameva ariyo aį¹į¹haį¹
giko maggo ÄsavanirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of defilements is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ Äsave pajÄnÄti, evaį¹ ÄsavÄnaį¹ nidÄnasambhavaį¹ pajÄnÄti, evaį¹ ÄsavÄnaį¹ vemattataį¹ pajÄnÄti, evaį¹ ÄsavÄnaį¹ vipÄkaį¹ pajÄnÄti, evaį¹ ÄsavÄnaį¹ nirodhaį¹ pajÄnÄti, evaį¹ ÄsavÄnaį¹ nirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti, so imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti Äsavanirodhaį¹. When a noble disciple understands defilements in this way ā¦ they understand that this penetrative spiritual life is the cessation of defilements.
ÄsavÄ, bhikkhave, veditabbÄ ā¦peā¦ ÄsavanirodhagÄminÄ« paį¹ipadÄ veditabbÄti. āDefilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
Iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
Kammaį¹, bhikkhave, veditabbaį¹ ā¦peā¦ kammanirodhagÄminÄ« paį¹ipadÄ veditabbÄti, iti kho panetaį¹ vuttaį¹. āDeeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā Thatās what I said,
KiƱcetaį¹ paį¹icca vuttaį¹? but why did I say it?
CetanÄhaį¹, bhikkhave, kammaį¹ vadÄmi. It is intention that I call deeds.
CetayitvÄ kammaį¹ karotiāFor after making a choice one acts
kÄyena vÄcÄya manasÄ. by way of body, speech, and mind.
Katamo ca, bhikkhave, kammÄnaį¹ nidÄnasambhavo? And what is the source of deeds?
Phasso, bhikkhave, kammÄnaį¹ nidÄnasambhavo. Contact is their source.
KatamÄ ca, bhikkhave, kammÄnaį¹ vemattatÄ? And what is the diversity of deeds?
Atthi, bhikkhave, kammaį¹ nirayavedanÄ«yaį¹, atthi kammaį¹ tiracchÄnayonivedanÄ«yaį¹, atthi kammaį¹ pettivisayavedanÄ«yaį¹, atthi kammaį¹ manussalokavedanÄ«yaį¹, atthi kammaį¹ devalokavedanÄ«yaį¹. There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaį¹ vuccati, bhikkhave, kammÄnaį¹ vemattatÄ. This is called the diversity of deeds.
Katamo ca, bhikkhave, kammÄnaį¹ vipÄko? And what is the result of deeds?
TividhÄhaį¹, bhikkhave, kammÄnaį¹ vipÄkaį¹ vadÄmiāThe result of deeds is threefold, I say:
diį¹į¹heva dhamme, upapajje vÄ, apare vÄ pariyÄye. in this very life, on rebirth in the next life, or at some later time.
Ayaį¹ vuccati, bhikkhave, kammÄnaį¹ vipÄko. 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 aį¹į¹haį¹
giko maggo kammanirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of deeds is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ kammaį¹ pajÄnÄti, evaį¹ kammÄnaį¹ nidÄnasambhavaį¹ pajÄnÄti, evaį¹ kammÄnaį¹ vemattataį¹ pajÄnÄti, evaį¹ kammÄnaį¹ vipÄkaį¹ pajÄnÄti, evaį¹ kammanirodhaį¹ pajÄnÄti, evaį¹ kammanirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti, so imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti kammanirodhaį¹. When a noble disciple understands deeds in this way ā¦ they understand that this penetrative spiritual life is the cessation of deeds.
Kammaį¹, bhikkhave, veditabbaį¹ ā¦peā¦ kammanirodhagÄminÄ« paį¹ipadÄ veditabbÄti, āDeeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.ā
iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
Dukkhaį¹, bhikkhave, veditabbaį¹, dukkhassa nidÄnasambhavo veditabbo, dukkhassa vemattatÄ veditabbÄ, dukkhassa vipÄko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagÄminÄ« paį¹ipadÄ veditabbÄti. āSuffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.ā
Iti kho panetaį¹ vuttaį¹, kiƱcetaį¹ paį¹icca vuttaį¹? Thatās what I said, but why did I say it?
JÄtipi dukkhÄ, jarÄpi dukkhÄ, byÄdhipi dukkho, maraį¹ampi dukkhaį¹, sokaparidevadukkhadomanassupÄyÄsÄpi dukkhÄ, yampicchaį¹ na labhati tampi dukkhaį¹, saį¹
khittena paƱcupÄdÄnakkhandhÄ dukkhÄ. 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 nidÄnasambhavo? And what is the source of suffering?
Taį¹hÄ, bhikkhave, dukkhassa nidÄnasambhavo. Craving is the source of suffering.
KatamÄ ca, bhikkhave, dukkhassa vemattatÄ? And what is the diversity of suffering?
Atthi, bhikkhave, dukkhaį¹ adhimattaį¹, atthi parittaį¹, atthi dandhavirÄgi, atthi khippavirÄgi. There is suffering that is severe, mild, slow to fade, and quick to fade.
Ayaį¹ vuccati, bhikkhave, dukkhassa vemattatÄ. This is called the diversity of suffering.
Katamo ca, bhikkhave, dukkhassa vipÄko? And what is the result of suffering?
Idha, bhikkhave, ekacco yena dukkhena abhibhÅ«to pariyÄdinnacitto socati kilamati paridevati, urattÄįø·iį¹ kandati, sammohaį¹ Äpajjati, yena vÄ pana dukkhena abhibhÅ«to pariyÄdinnacitto bahiddhÄ pariyeį¹į¹hiį¹ Äpajjati: Itās 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:
āko ekapadaį¹ dvipadaį¹ jÄnÄti imassa dukkhassa nirodhÄyÄāti? āWho knows one or two phrases to stop this suffering?ā
Sammohavepakkaį¹ vÄhaį¹, bhikkhave, dukkhaį¹ vadÄmi pariyeį¹į¹hivepakkaį¹ vÄ. The result of suffering is either confusion or a search, I say.
Ayaį¹ vuccati, bhikkhave, dukkhassa vipÄko. This is called the result of suffering.
Katamo ca, bhikkhave, dukkhanirodho? And what is the cessation of suffering?
Taį¹hÄnirodho, bhikkhave, dukkhanirodho. When craving ceases, suffering ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo dukkhassa nirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of suffering is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yato kho, bhikkhave, ariyasÄvako evaį¹ dukkhaį¹ pajÄnÄti, evaį¹ dukkhassa nidÄnasambhavaį¹ pajÄnÄti, evaį¹ dukkhassa vemattataį¹ pajÄnÄti, evaį¹ dukkhassa vipÄkaį¹ pajÄnÄti, evaį¹ dukkhanirodhaį¹ pajÄnÄti, evaį¹ dukkhanirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti, so imaį¹ nibbedhikaį¹ brahmacariyaį¹ pajÄnÄti dukkhanirodhaį¹. When a noble disciple understands suffering in this way ā¦ they understand that this penetrative spiritual life is the cessation of suffering.
Dukkhaį¹, bhikkhave, veditabbaį¹, dukkhassa nidÄnasambhavo veditabbo, dukkhassa vemattatÄ veditabbÄ, dukkhassa vipÄko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagÄminÄ« paį¹ipadÄ veditabbÄti. āSuffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.ā
Iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
Ayaį¹ kho so, bhikkhave, nibbedhikapariyÄyo dhammapariyÄyoāti. This is the penetrative exposition of the teaching.ā
Navamaį¹.