6.63. Một Pháp Môn Quyết Trạch

“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Bhagavā etadavoca:

“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

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

Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.

Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.

Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.

Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

‘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—

Saṅkapparāgo purisassa kāmo,

Nete kāmā yāni citrāni loke;

Saṅkapparāgo purisassa kāmo,

Tiṭṭhanti citrāni tatheva loke;

Athettha dhīrā vinayanti chandanti.

Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo?

Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

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.

Katamo ca, bhikkhave, kāmānaṁ vipāko?

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

Katamo ca, bhikkhave, kāmanirodho?

Phassanirodho, bhikkhave, kāmanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

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.

Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Tisso imā, bhikkhave, vedanā—

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo?

Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

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.

Katamo ca, bhikkhave, vedanānaṁ vipāko?

Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā,

ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

Katamo ca, bhikkhave, vedanānirodho?

Phassanirodho, bhikkhave, vedanānirodho.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

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.

Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti,

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Chayimā, bhikkhave, saññā—

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

Katamo ca, bhikkhave, saññānaṁ nidānasambhavo?

Phasso, bhikkhave, saññānaṁ nidānasambhavo.

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.

Katamo ca, bhikkhave, saññānaṁ vipāko?

Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi.

Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti.

Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

Katamo ca, bhikkhave, saññānirodho?

Phassanirodho, bhikkhave, saññānirodho.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

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.

Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti,

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Tayome, bhikkhave, āsavā—

kāmāsavo, bhavāsavo, avijjāsavo.

Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo?

Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

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.

Katamo ca, bhikkhave, āsavānaṁ vipāko?

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

Katamo ca, bhikkhave, āsavanirodho?

Avijjānirodho, bhikkhave, āsavanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

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.

Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.

Kiñcetaṁ paṭicca vuttaṁ?

Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.

Cetayitvā kammaṁ karoti—

kāyena vācāya manasā.

Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?

Phasso, bhikkhave, kammānaṁ nidānasambhavo.

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.

Katamo ca, bhikkhave, kammānaṁ vipāko?

Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi—

diṭṭheva dhamme, upapajje vā, apare vā pariyāye.

Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

Katamo ca, bhikkhave, kammanirodho?

Phassanirodho, bhikkhave, kammanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

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.

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.

Katamo ca, bhikkhave, dukkhassa nidānasambhavo?

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

Katamā ca, bhikkhave, dukkhassa vemattatā?

Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi.

Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

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.

Katamo ca, bhikkhave, dukkhanirodho?

Taṇhānirodho, bhikkhave, dukkhanirodho.

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi.

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.

Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.

Navamaṁ.

“I will teach you the penetrative explanation that is a Dhamma explanation. Listen and pay close attention. I will speak.”

“As you say, lord," the monks responded.

The Blessed One said: “And which penetrative explanation is a Dhamma explanation?

“Sensuality should be known. The cause of sensuality should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.

“Feeling should be known. The cause of feeling should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.

“Perception should be known. The cause of perception should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.

“Defilements should be known. The cause of defilements should be known. The diversity in defilements should be known. The result of defilements should be known. The cessation of defilements should be known. The path of practice for the cessation of defilements should be known

“Kamma should be known. The cause of kamma should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.

“Suffering should be known. The cause of suffering should be known. The diversity in suffering should be known. The result of suffering should be known. The cessation of suffering should be known. The path of practice for the cessation of suffering should be known.

1.

“‘Sensuality should be known. The cause of sensuality… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said. In reference to what was it said?

“There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures found in the world.
The passion for his resolves is a man's sensuality.

The beauties remain as they are in the world,
while the wise, in this regard,
subdue their desire.

“And what is the cause of sensuality? Contact is the cause of sensuality.

“And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.

“And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.

“And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the way leading to the cessation of sensuality.

“Now when a disciple of the noble ones discerns sensuality in this way, the cause of sensuality in this way, the diversity of sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, and the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.

“‘Sensuality should be known. The cause of sensuality… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said, and in reference to this was it said.

2.

“‘Feeling should be known. The cause of feeling… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said. In reference to what was it said?

“There are these three kinds of feeling: a feeling of pleasure, a feeling of pain, and feeling of neither pleasure nor pain.

“And what is the cause of feeling? Contact is the cause of feeling.

“And what is the diversity in feeling? There is the feeling of pleasure connected with the baits of the world. There is the feeling of pleasure not connected with the baits of the world. There is the feeling of pain connected with the baits of the world. There is the feeling of pain not connected with the baits of the world. There is the feeling of neither pleasure nor pain connected with the baits of the world. There is the feeling of neither pleasure nor pain not connected with the baits of the world. This is called the diversity in feeling.

“And what is the result of feeling? One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. This is called the result of feeling.

“And what is the cessation of feeling? From the cessation of contact is the cessation of feeling; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the way leading to the cessation of feeling.

“Now when a disciple of the noble ones discerns feeling in this way, the cause of feeling in this way, the diversity of feeling in this way, the result of feeling in this way, the cessation of feeling in this way, and the path of practice leading to the cessation of feeling in this way, then he discerns this penetrative holy life as the cessation of feeling.

“‘Feeling should be known. The cause of feeling… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said, and in reference to this was it said.

3.

“‘Perception should be known. The cause of perception… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said. In reference to what was it said?

“There are these six kinds of perception: the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.

“And what is the cause of perception? Contact is the cause of perception.

“And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.

“And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: 'I have this sort of perception.’ This is called the result of perception.

“And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the way leading to the cessation of perception.

“Now when a disciple of the noble ones discerns perception in this way, the cause of perception in this way, the diversity of perception in this way, the result of perception in this way, the cessation of perception in this way, and the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.

“‘Perception should be known. The cause of perception… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said, and in reference to this was it said.

4.

“‘Defilements should be known. The cause of defilements… The diversity in defilements… The result of defilements… The cessation of defilements… The path of practice for the cessation of defilements should be known.’ Thus it has been said. In reference to what was it said?

“There are these three kinds of defilements: the defilement of sensuality, the defilement of becoming, the defilement of ignorance.

“And what is the cause of defilements? Ignorance is the cause of defilements.

“And what is the diversity in defilements? There are defilements that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry shades, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in defilements.

“And what is the result of defilements? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of defilements.

“And what is the cessation of defilements? From the cessation of ignorance is the cessation of defilements; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the way leading to the cessation of defilements.

“Now when a disciple of the noble ones discerns defilements in this way, the cause of defilements in this way, the diversity of defilements in this way, the result of defilements in this way, the cessation of defilements in this way, and the path of practice leading to the cessation of defilements in this way, then he discerns this penetrative holy life as the cessation of defilements.

“‘Defilements should be known. The cause of defilements… The diversity in defilements… The result of defilements… The cessation of defilements… The path of practice for the cessation of defilements should be known.’ Thus it has been said, and in reference to this was it said.

5.

“‘Kamma should be known. The cause of kamma should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.’ Thus it has been said. In reference to what was it said?

“Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.

“And what is the cause of kamma? Contact is the cause of kamma.

“And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.

“And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that. This is called the result of kamma.

“And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the path of practice leading to the cessation of kamma.

“Now when a disciple of the noble ones discerns kamma in this way, the cause of kamma in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, and the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

“‘Kamma should be known. The cause of kamma… The diversity in kamma… The result of kamma… The cessation of kamma… The path of practice for the cessation of kamma should be known.’ Thus it has been said, and in reference to this was it said.

6.

“‘Suffering should be known. The cause of suffering should be known. The diversity in suffering should be known. The result of suffering should be known. The cessation of suffering should be known. The path of practice for the cessation of suffering should be known.’ Thus it has been said. In reference to what was it said?

Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, disuffering, and despair are suffering; association with the unbeloved is suffering; separation from the loved is suffering; not getting what is wanted is suffering. In short, the five clinging-aggregates are suffering.

“And what is the cause of suffering? Craving is the cause of suffering.

“And what is the diversity in suffering? There is major suffering and minor, slowly fading and quickly fading. This is called the diversity in suffering.

“And what is the result of suffering? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, and becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?’ I tell you, monks, that suffering results either in bewilderment or in search. This is called the result of suffering.

“And what is the cessation of suffering? From the cessation of craving is the cessation of suffering; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the path of practice leading to the cessation of suffering.

“Now when a disciple of the noble ones discerns suffering in this way, the cause of suffering in this way, the diversity of suffering in this way, the result of suffering in this way, the cessation of suffering in this way, and the path of practice leading to the cessation of suffering in this way, then he discerns this penetrative holy life as the cessation of suffering.

“‘Suffering should be known. The cause of suffering… The diversity in suffering… The result of suffering… The cessation of suffering… The path of practice for the cessation of suffering should be known.’ Thus it was said, and in reference to this was it said.

“And this is the penetrative explanation that is a Dhamma explanation.”