AN 6.62 · Knowledge of the Faculties of Persons
AN 6.62 · Purisindriyañāṇasutta
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The mendicants entered Daṇḍakappaka to look for a guest house.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ.
Then Venerable Ānanda together with several mendicants went to the Aciravatī River to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
Then a certain mendicant went up to Venerable Ānanda, and said to him, “Reverend Ānanda, when the Buddha declared that Devadatta was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?
“You’re right, reverend, that’s how the Buddha declared it.”
Evaṁ kho panetaṁ, āvuso, bhagavatā byākatan”ti.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato— āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: ‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti.
“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. How on earth can he take something that I have declared categorically to be ambiguous? I do not see a single other individual about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.
“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.
As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable.
Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; neva tāvāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces.
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya.
In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.”
Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Yes, sir,” Ānanda replied. The Buddha said this:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this individual is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?”
“Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future … This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this individual is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Wouldn’t you know that those seeds would not grow, increase, and mature?”
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future … This is how another individual is known to the Realized One …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. And they were sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?”
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.
When he said this, Venerable Ānanda said to the Buddha, “Sir, can you describe three other individuals who share a portion of these three?”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?
“I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this individual is still liable to decline in the future.’ Suppose there were some burning coals, blazing and glowing, placed on a broad rock. Wouldn’t you know that those coals would not grow, increase, and spread?”
“Sakkā, ānandā”ti bhagavā avoca: “idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Or suppose it’s the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?”
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”
“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is still liable to decline in the future …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this individual is not liable to decline in the future.’ Suppose there were some burning coals, blazing and glowing, placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?”
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Or suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?”
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … This individual is not liable to decline in the future …
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ Suppose there were some cool, quenched coals, placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?”
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”
Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.
Aṭṭhamaṁ.
AN 6.63 · Penetrative
AN 6.63 · Nibbedhikasutta
“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and apply your mind well, I will speak.”
“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’.
‘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—
Greedy intention is a person’s sensual pleasure.The world’s pretty things aren’t sensual pleasures.Greedy intention is a person’s sensual pleasure.The world’s pretty things stay just as they are,but the attentive remove desire for them.
Saṅkapparāgo purisassa kāmo,Nete kāmā yāni citrāni loke;Saṅkapparāgo purisassa kāmo,Tiṭṭhanti citrāni tatheva loke;Athettha dhīrā vinayanti chandanti.
And what is the source of sensual pleasures? Contact is their source.
Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.
And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.
Katamā 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.
And what is the result of sensual pleasures? When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures.
Katamo ca, bhikkhave, kāmānaṁ vipāko? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.
And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.
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. Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three feelings: pleasant, painful, and neutral.
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
And what is the source of feelings? Contact is their source.
Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? Phasso, bhikkhave, vedanānaṁ nidānasambhavo.
And what is the diversity of feelings? 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. This is called the disparity of feelings.
Katamā 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.
And what is the result of feelings? When one who feels generates a corresponding incarnation, partaking of either good or bad deeds— this is called the result of feelings.
Katamo ca, bhikkhave, vedanānaṁ vipāko? Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.
And what is the cessation of feelings? When contact ceases, feelings cease. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.
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. Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and ideas.
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhave, saññā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
And what is the source of perceptions? Contact is their source.
Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Phasso, bhikkhave, saññānaṁ nidānasambhavo.
And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different. This is called the diversity of perceptions.
Katamā 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.
And what is the result of perceptions? Communication is the result of perception, I say. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions.
Katamo ca, bhikkhave, saññānaṁ vipāko? Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.
And what is the cessation of perception? When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.
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. Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance.
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tayome, bhikkhave, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.
And what is the source of defilements? Ignorance is the source of defilements.
Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.
And what is the disparity of defilements? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the disparity of defilements.
Katamā 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.
And what is the result of defilements? When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements.
Katamo ca, bhikkhave, āsavānaṁ vipāko? Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.
And what is the cessation of defilements? When ignorance ceases, defilements cease. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.
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. Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. Cetayitvā kammaṁ karoti— kāyena vācāya manasā.
And what is the source of deeds? Contact is their source.
Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? Phasso, bhikkhave, kammānaṁ nidānasambhavo.
And what is the disparity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the disparity of deeds.
Katamā 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.
And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.
Katamo ca, bhikkhave, kammānaṁ vipāko? Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi— diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.
And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.
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. Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? 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.
Dukkhaṁ, 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.
And what is the source of suffering? Craving is the source of suffering.
Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.
And what is the disparity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the disparity of suffering.
Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.
And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering.
Katamo 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.
And what is the cessation of suffering? When craving ceases, suffering ceases. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it.
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. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
This is the penetrative exposition of the teaching.”
Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.
Navamaṁ.