Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti.  
An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, anariyā parisā.  
This is called an ignoble assembly.
Katamā ca, bhikkhave, ariyā parisā?  
And what is a noble assembly?
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti.  
An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, ariyā parisā.  
This is called a noble assembly.
Imā kho, bhikkhave, dve parisā.  
These are the two assemblies.
Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.  
The better of these two assemblies is the noble assembly.”

Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idaṁ, bhikkhave, dutiyaṁ bhikkhussa yāvajīvaṁ sāraṇīyaṁ hoti.  
This is the second place.
Puna caparaṁ, bhikkhave, yasmiṁ padese bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idaṁ, bhikkhave, tatiyaṁ bhikkhussa yāvajīvaṁ sāraṇīyaṁ hoti.  
This is the third place.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu cakkhumā hoti.  
That’s how a mendicant sees clearly.
Kathañca, bhikkhave, bhikkhu vidhuro hoti?  
And how is a mendicant indefatigable?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.  
This person is very helpful to another.
Puna caparaṁ, bhikkhave, yaṁ puggalaṁ āgamma puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements.
ayaṁ, bhikkhave, puggalo imassa puggalassa bahukāro.  
This person is very helpful to another.

Idha, bhikkhave, ekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṁ vijjantarikāya rūpāni passeyya;  
They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning.
evamevaṁ kho, bhikkhave, idhekacco puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
In the same way, someone truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, vijjūpamacitto puggalo.  
This is called a person with a mind like lightning.
Katamo ca, bhikkhave, vajirūpamacitto puggalo?  
And who has a mind like diamond?
Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
It’s someone who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.  
It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.  
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. (…) → (byādhipi dukkho) (bj, mr); (vyādhi pi dukkhā) (pts1ed) | appiyehi sampayogo dukkho, piyehi vippayogo dukkho → etthantare pāṭho katthaci natthi
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering.

Idha, mahānāma, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, mahānāma, sekhā paññā.  
This is called the wisdom of a trainee.
Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṁ kho, mahānāma, sekhampi sīlaṁ vuttaṁ bhagavatā, asekhampi sīlaṁ vuttaṁ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.  
In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.” "

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā.  
This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhā”ti.  
These are the three trainings.” "
Navamaṁ. " 

‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti;  
‘This is the origin of suffering’ …
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti;  
‘This is the cessation of suffering’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.  
That’s how a mendicant is fast.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.  
A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” "
Pañcamaṁ. " 

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.  
That’s how a mendicant is a marksman.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?  
And how does a mendicant shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti.  
It’s when a mendicant shatters the great mass of ignorance.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti.  
But when asked a question about the teaching or training, they falter without answering. saṁsādeti → saṁhīreti (mr) "
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.  
That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;  
That person is like a cloud that thunders but doesn’t rain, I say.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.  
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Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.  
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Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.  
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Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, puggalo tuccho hoti pihito.  
That’s how a person is covered but hollow.
Seyyathāpi so, bhikkhave, kumbho tuccho pihito;  
That person is like a pot that’s covered but hollow, I say.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.103
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo pūro hoti vivaṭo.  
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Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo tuccho hoti vivaṭo.  
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Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they truly understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo pūro hoti pihito.  
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Seyyathāpi so, bhikkhave, kumbho pūro pihito;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso.  
That’s how a person is shallow but appears deep.
Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso;  
That person is like a lake that’s shallow but appears deep, I say.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso.  
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Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso;  
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tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
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So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo uttāno hoti uttānobhāso.  
an4.104
Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso;  
an4.104
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.104
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso.  
an4.104
Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso;  
an4.104
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.104

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī.  
That’s how a person is unripe but seems ripe.
Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi;  
That person is like a mango that’s unripe but seems ripe, I say.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.105
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī.  
an4.105
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi;  
an4.105
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.105
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī.  
an4.105
Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi;  
an4.105
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.105
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī.  
an4.105
Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi;  
an4.105
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.105

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, puggalo gādhaṁ kattā hoti, no vasitā.  
That’s how a person makes a hole but doesn’t live in it.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā, no vasitā;  
That person is like a mouse that makes a hole but doesn’t live in it, I say.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.107
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
But they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo vasitā hoti, no gādhaṁ kattā.  
an4.107
Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṁ kattā;  
an4.107
tathūpamāhaṁ, bhikkhave, imaṁ, puggalaṁ vadāmi.  
an4.107
So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.  
Nor do they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo neva gādhaṁ kattā hoti, no vasitā.  
an4.107
Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṁ kattā hoti, no vasitā;  
an4.107
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.107
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
And they really understand: ‘This is suffering’ …
Evaṁ kho, bhikkhave, puggalo gādhaṁ kattā ca hoti vasitā ca.  
an4.107
Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā ca hoti vasitā ca;  
an4.107
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.  
an4.107

Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?  
And what’s the painful practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.  
It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.  
an4.162
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?  
And what’s pleasant practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.  
It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.  
an4.162

Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.  
This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?  
And what’s the painful practice with swift insight?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;  
It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.  
and has well established the perception of their own death.
Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.  
This is called the painful practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?  
And what’s the pleasant practice with slow insight?
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;  
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.  
That’s how a mendicant is a marksman.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?  
And how does a mendicant shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāletā.  
It’s when a mendicant shatters the great mass of ignorance.

‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
They’ve heard: ‘This is the origin of suffering’ …
‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati;  
‘This is the cessation of suffering’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati.  
‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.
Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.  
That’s how a person is learned, with penetrating wisdom.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:  
Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati.  
“Sir, they speak of ‘an astute person with great wisdom’.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.  
That’s how a mendicant has attained to nobility.”
Dasamaṁ.  
an4.190
Brāhmaṇavaggo catuttho.  
an4.190

Idha, byagghapajjā, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Take a mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ vuccati, byagghapajjā, diṭṭhipārisuddhi.  
This is called purity of view.
Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.  
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.
Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ?  
And what is the factor of trying to be pure in freedom?

Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā;  
Just as a warrior shatters large objects,
evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti.  
an4.196 a noble disciple has right freedom.
Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti.  
A noble disciple with right freedom shatters the great mass of ignorance.” "

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.  
That’s how a mendicant is fast.
Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti?  
And how is a mendicant well proportioned?
Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.  
It’s when a mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,  
He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When it is freed, he knows it is freed.

Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.  
This is called the diversity of suffering.
Katamo ca, bhikkhave, dukkhassa vipāko?  
And what is the result of suffering?
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati:  
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: pariyādinnacitto → pariyādiṇṇacitto (mr)
‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti?  
‘Who knows one or two phrases to stop this suffering?’ ko → so na (mr) | jānāti → pajānāti (bj, sya-all, mr)
Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā.  
The result of suffering is either confusion or a search, I say.
Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.  
This is called the result of suffering.
Katamo ca, bhikkhave, dukkhanirodho?  
And what is the cessation of suffering?
Taṇhānirodho, bhikkhave, dukkhanirodho.  
When craving ceases, suffering ceases. Taṇhānirodho → taṇhānirodhā (si, sya-all, mr) "
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of suffering is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

‘Ayaṁ dukkhasamudayo’ti khvassa, āvuso …pe… ‘ayaṁ dukkhanirodho’ti khvassa, āvuso …pe…  
‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
‘This is the practice that leads to the cessation of suffering.’ …
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati.  
an9.13
Idaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ.  
This is the unknown, unseen, unattained, unrealized, and uncomprehended. khvassa → khossa (sya-all); iti kho yaṁ (mr)
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatī”ti.  
The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” " Tassa → yassa (?) "

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti.  
But when asked a question about the teaching or training, they falter without answering. saṁsādeti → saṁsāreti (mr) "
Idamassa na vaṇṇasmiṁ vadāmi.  
This is how they’re not beautiful, I say.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṁ vadāmi.  
This is how they’re fast, I say.
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti.  
When asked a question about the teaching or training, they answer without faltering.
Idamassa vaṇṇasmiṁ vadāmi.  
This is how they’re beautiful, I say.

ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo.  
This is the principle whose outcome is suffering.
Katamo ca, bhikkhave, sukhudrayo dhammo?  
And what is the principle whose outcome is happiness?
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
ayaṁ vuccati, bhikkhave, sukhudrayo dhammo”ti.  
This is the principle whose outcome is happiness.” "

ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo.  
This is called the principle that results in suffering.
Katamo ca, bhikkhave, sukhavipāko dhammo?  
And what principle results in happiness?
Sammādiṭṭhi …pe… sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
ayaṁ vuccati, bhikkhave, sukhavipāko dhammo”ti.  
This is called the principle that results in happiness.”

ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo.  
This is the principle whose outcome is suffering.
Katamo ca, bhikkhave, sukhudrayo dhammo?  
And what is the principle whose outcome is happiness?
Pāṇātipātā veramaṇī …pe…  
Not killing living creatures …
sammādiṭṭhi— 
right view.

ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo.  
This is called the principle that results in suffering.
Katamo ca, bhikkhave, sukhavipāko dhammo?  
And what is the principle that results in happiness?
Pāṇātipātā veramaṇī …pe…  
Not killing living creatures …
sammādiṭṭhi— 
right view.

Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.  
But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.  
That is how some assert ultimate extinguishment for an existing being in the present life.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.  
These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in the present life.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi …  
Any ascetics and brahmins who assert ultimate extinguishment for an existing being in the present life do so on one or other of these five grounds. Outside of this there is none.

So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,  
When they’re freed, they know they’re freed.
‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
dn2
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
dn2
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
dn2
vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,  
dn2

“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.  
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?  
“Why have these things been declared by the Buddha?”
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;  
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
tasmā etaṁ mayā byākatan”ti.  
That’s why I have declared them.”
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.  

Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.  

Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.  

Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?  
And why have I taught and pointed out such teachings as categorical?
Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.  
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā te mayā ekaṁsikā dhammā desitā paññattā.  
That’s why I have taught and pointed out such teachings as categorical.

So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
Paṭhamabhāṇavāro niṭṭhito.  
The first recitation section is finished.
4.5.1. Dukkhasaccaniddesa  
4.5.1. The Truth of Suffering
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Katamañca, bhikkhave, dukkhaṁ?  
And what is pain?
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,  
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.
idaṁ vuccati, bhikkhave, dukkhaṁ.  
This is called pain.
Katamañca, bhikkhave, domanassaṁ?  
And what is sadness?
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?  
And what is meant by ‘association with the disliked is suffering’?
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo,  
There are sights, sounds, smells, tastes, touches, and ideas that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them:
ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.  
this is what is meant by ‘association with the disliked is suffering’.
Katamo ca, bhikkhave, piyehi vippayogo dukkho?  
And what is meant by ‘separation from the liked is suffering’?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo,  
There are sights, sounds, smells, tastes, touches, and ideas that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them:
ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.  
this is what is meant by ‘separation from the liked is suffering’.
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ?  
And what is meant by ‘not getting what you wish for is suffering’?
Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:  
In sentient beings who are liable to be reborn, such a wish arises:
‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti.  
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’

Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.  
The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.  
The pleasant practice with slow insight is said to be inferior because it’s slow.
Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.  
But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.
Etadānuttariyaṁ, bhante, paṭipadāsu.  
This is unsurpassable when it comes to the ways of practice.

‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.  
‘What has been declared by the Buddha is this: “This is suffering”—“This is the origin of suffering”—“This is the cessation of suffering”—“This is the practice that leads to the cessation of suffering.”’
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:  
The wanderers might say,
‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?  
‘But why has this been declared by the ascetic Gotama?’
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:  
You should say to them,

Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti.  
The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path.
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti.  
The ending of the defilements is for one who knows and sees this.”
Etamatthaṁ bhagavā avoca.  
The Buddha spoke this matter.
Tatthetaṁ iti vuccati:  
On this it is said:

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti— 
“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.  
I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti— 
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.  
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Etamatthaṁ bhagavā avoca.  
The Buddha spoke this matter.
Tatthetaṁ iti vuccati:  
On this it is said:

Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā.  
‘This is suffering; this is the origin of suffering’: this is the first contemplation.
Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā.  
‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation.
Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.  
enlightenment in the present life, or if there’s something left over, non-return.”
Idamavoca bhagavā.  
That is what the Buddha said.

So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.  
They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— 
And as they do so, they give up three fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  
substantialist view, doubt, and misapprehension of precepts and observances.
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.  
These are called the defilements that should be given up by seeing.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?  
But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā— 
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
idaṁ vuccatāvuso, dukkhaṁ.  
This is called suffering.
Katamo cāvuso, dukkhasamudayo?  
And what is the origin of suffering?
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— 
It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, ponobbhavikā → ponobhavikā (bj, pts1ed)
kāmataṇhā bhavataṇhā vibhavataṇhā— 
craving for sensual pleasures, craving for continued existence, and craving to end existence.
ayaṁ vuccatāvuso, dukkhasamudayo.  
This is called the origin of suffering.
Katamo cāvuso, dukkhanirodho?  
And what is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— 
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṁ vuccatāvuso, dukkhanirodho.  
This is called the cessation of suffering.
Katamā cāvuso, dukkhanirodhagāminī paṭipadā?  
And what is the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— 
It is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi— 
right view … right immersion.
ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.  
This is called the practice that leads to the cessation of suffering.
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:  
Saying “Good, sir,” those mendicants … asked another question:

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;  
And so they meditate observing an aspect of principles internally, externally, and both internally and externally.
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.  
They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.  
Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.'
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.'
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi:  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.  
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.  
This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.
Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:  
At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,

‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.  
‘This painful feeling born of ear contact has arisen in me.
Sā ca kho paṭicca, no apaṭicca.  
That’s dependent, not independent.
Kiṁ paṭicca?  
Dependent on what?
Phassaṁ paṭicca’.  
Dependent on contact.’
So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.  
‘This painful feeling born of ear contact has arisen in me.
Sā ca kho paṭicca, no apaṭicca.  
That’s dependent, not independent.
Kiṁ paṭicca?  
Dependent on what?
Phassaṁ paṭicca.  
Dependent on contact.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti:  
When they’re freed, they know they’re freed.

‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.  
They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.  
They’re called witless because they don’t understand.”
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:  
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:
“‘Paññavā paññavā’ti, āvuso, vuccati.  
“They speak of ‘a wise person’.
‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.  
They understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.  
They’re called wise because they understand.”
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.  
“They speak of ‘consciousness’.
Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?  
How is consciousness defined?”

“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?  
“What are these three feelings?”
“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ— 
“Anything felt physically or mentally as pleasant or enjoyable.
ayaṁ sukhā vedanā.  
This is pleasant feeling.
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ— 
Anything felt physically or mentally as painful or unpleasant.
ayaṁ dukkhā vedanā.  
This is painful feeling.
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ— 
Anything felt physically or mentally as neither pleasurable nor painful.
ayaṁ adukkhamasukhā vedanā”ti.  
This is neutral feeling.”
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?  
“What is pleasant and what is painful regarding each of the three feelings?”

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

‘ayaṁ dukkhasamudayo’ti— 
‘this is the origin of suffering,’
mayā byākataṁ;  
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‘ayaṁ dukkhanirodho’ti— 
‘this is the cessation of suffering,’
mayā byākataṁ;  
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‘ayaṁ dukkhanirodhagāminī paṭipadā’ti— 
‘this is the practice that leads to the cessation of suffering.’
mayā byākataṁ.  
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Kasmā cetaṁ, mālukyaputta, mayā byākataṁ?  
And why have I declared these things?
Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

“Katamo pana, bhante, kāyasamācāro dukkhavipāko”?  
“But what kind of bodily behavior results in suffering?”
“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati.  
“Bodily behavior that leads to hurting yourself, hurting others, and hurting both,
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;  
and which makes unskillful qualities grow while skillful qualities decline.
evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.  
That kind of bodily behavior is faulted by sensible ascetics and brahmins.”
“Katamo pana, bhante, manosamācāro dukkhavipāko”?  
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“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati.  
“Mental behavior that leads to hurting yourself, hurting others, and hurting both,
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;  
and which makes unskillful qualities grow while skillful qualities decline.
evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.  
That kind of mental behavior is faulted by sensible ascetics and brahmins.”

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;  
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ;  
I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”.
ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.  
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.  
When it was freed, I knew it was freed.

Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.  
And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.  
So, Ānanda, treat me as a friend, not as an enemy.
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.  
That will be for your lasting welfare and happiness.
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?  
And how do disciples treat their Teacher as an enemy, not a friend?

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.  
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.  
When they’re freed, they know they’re freed.

Katamañcāvuso, dukkhaṁ?  
And what is pain?
Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,  
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.
idaṁ vuccatāvuso: ‘dukkhaṁ’.  
This is called pain.
Katamañcāvuso, domanassaṁ?  
And what is sadness?
Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?  
And what is ‘not getting what you wish for is suffering’?
Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:  
In sentient beings who are liable to be reborn, such a wish arises:
‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.  
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’
Na kho panetaṁ icchāya pattabbaṁ.  
But you can’t get that by wishing.

Ayaṁ kho, bhikkhave, dukkhassa samudayo.  
This is the origin of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…  
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …pe…  
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …pe…  
Tongue consciousness arises dependent on the tongue and tastes. …
Ayaṁ kho, bhikkhave, dukkhassa samudayo.  
This is the origin of suffering.
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?  
And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;  
Contact is a condition for feeling.
Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo.  
This is the ending of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…  
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …pe…  
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …pe…  
Tongue consciousness arises dependent on the tongue and tastes. …
Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti.  
This is the ending of suffering.” "
Tatiyaṁ. " 

Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati.  
going forth as a thief in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld.
Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma.  
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.  
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” āyatiñca → āyatiṁ (sya-all, km)
Dasamaṁ.  
sn12.70

ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā;  
‘This is the origin of suffering’ …
ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā;  
‘This is the cessation of suffering’ …
ayaṁ ‘dukkhanirodhagāminī paṭipadā’ti byākataṁ bhagavatā”ti.  
‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”
“Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?  
“And why has this been declared by the Buddha?”
“Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā taṁ byākataṁ bhagavatā”ti.  
That’s why it has been declared by the Buddha.” "

Katamañca, bhikkhave, dukkhaṁ?  
And what is suffering?
Pañcupādānakkhandhātissa vacanīyaṁ.  
It should be said: the five grasping aggregates.
Katame pañca?  
What five?
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.  
That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.
Katamo ca, bhikkhave, dukkhasamudayo?  
And what is the origin of suffering?
Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā— 
It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṁ vuccati, bhikkhave, dukkhasamudayo.  
This is called the origin of suffering.
Katamo ca, bhikkhave, dukkhanirodho?  
And what is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— 
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṁ vuccati, bhikkhave, dukkhanirodho.  
This is called the cessation of suffering.
Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā?  
And what is the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo.  
It is simply this noble eightfold path, that is:
Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.  
This is called the practice that leads to the cessation of suffering.” "
Dutiyaṁ. " 

“‘dukkhaṁ, dukkhan’ti, bhante, vuccati.  
“Sir, they speak of this thing called ‘suffering’.
Katamaṁ nu kho, bhante, dukkhan”ti?  
What is suffering?”
“Rūpaṁ kho, rādha, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.  
“Rādha, form, feeling, perception, choices, and consciousness are suffering.
Evaṁ passaṁ …pe…  
Seeing this …
nāparaṁ itthattāyāti pajānātī”ti.  
They understand: ‘… there is no return to any state of existence.’” "

“‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati.  
“Sir, they speak of ‘liable to suffering’.
Katamo nu kho, bhante, dukkhadhammo”ti?  
What is liable to suffering?”
“Rūpaṁ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṁ dukkhadhammo.  
“Rādha, form, feeling, perception, choices, and consciousness are liable to suffering.
Evaṁ passaṁ …pe…  
Seeing this …

“‘Dukkhaṁ, dukkhan’ti, bhante, vuccati.  
“Sir, they speak of this thing called ‘suffering’.
Kittāvatā nu kho, bhante, dukkhaṁ vā assa dukkhapaññatti vā”ti …pe….  
How do we define suffering or what is known as suffering?” … "
Pañcamaṁ. " 

‘katamaṁ pana taṁ, āvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti?  
‘Reverends, what is that suffering?’
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:  
You should answer them:
‘cakkhu kho, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussati.  
‘Reverends, the eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.
Rūpā …pe…  
Sights … Eye consciousness … Eye contact …

Ayaṁ dukkhassa samudayo …pe…  
This is the origin of suffering …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
sn35.106
Phassapaccayā vedanā;  
sn35.106
vedanāpaccayā taṇhā.  
sn35.106
Ayaṁ dukkhassa samudayo …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.  
Mind consciousness arises dependent on the mind and ideas.
Tiṇṇaṁ saṅgati phasso.  
The meeting of the three is contact.
Phassapaccayā vedanā;  
Contact is a condition for feeling.
vedanāpaccayā taṇhā.  
Feeling is a condition for craving.
Ayaṁ kho, bhikkhave, dukkhassa samudayo.  
This is the origin of suffering.
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?  
And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;  
Contact is a condition for feeling.
Ayaṁ dukkhassa atthaṅgamo …pe…  
This is the ending of suffering. …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…  
sn35.106
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso.  
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
Phassapaccayā vedanā;  
Contact is a condition for feeling.
Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti.  
This is the ending of suffering.” "
Tatiyaṁ. " 

‘katamaṁ panāvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti?  
‘Reverends, what is that suffering?’
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:  
You should answer them:
‘Cakkhu kho, āvuso, dukkhaṁ;  
‘The eye is suffering.
tassa pariññāya bhagavati brahmacariyaṁ vussati.  
The purpose of leading the spiritual life under the Buddha is to completely understand this.

Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa dukkhassa pariññāyā”ti.  
sn38.4
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa dukkhassa pariññāya.  
sn38.4
Alañca panāvuso sāriputta, appamādāyā”ti.  
"
Catutthaṁ. " 

“‘Dukkhaṁ, dukkhan’ti, āvuso sāriputta, vuccati.  
“Reverend Sāriputta, they speak of this thing called ‘suffering’.
Katamaṁ nu kho, āvuso, dukkhan”ti?  
What is suffering?”
“Tisso imā, āvuso, dukkhatā.  
“Reverend, there are these three forms of suffering.
Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— 
The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
imā kho, āvuso, tisso dukkhatā”ti.  
These are the three forms of suffering.”
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti.  
sn38.14
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ dukkhatānaṁ pariññāya.  
sn38.14
Alañca panāvuso sāriputta, appamādāyā”ti.  
"
Cuddasamaṁ. " 

Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti.  
This is the path and the practice for completely understanding suffering.
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.  
When questioned by wanderers of other religions, that’s how you should answer them.” "
Pañcamaṁ. " 

So khvāhaṁ, bhante, suññāgāragato imesaṁ pañcupādānakkhandhānaṁ ukkujjāvakujjaṁ samparivattento ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho;  
I comprehended the teaching; I acquired the path.
yo me bhāvito bahulīkato tathā tathā viharantaṁ tathattāya upanessati yathāhaṁ:  
When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānissāmi.  
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— 
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
idaṁ vuccati, bhikkhave, paññindriyaṁ.  
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.”
Dasamaṁ.  
sn48.10

Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— 
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?

Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— 
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?

Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ— 
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.  
They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.  
While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.
So evaṁ pajānāti:  
They understand:
‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.  
‘The faculty of sadness has arisen in me. And that has a foundation, a source, a condition, and a reason.

Idha, bhikkhave, sekho bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— 
It’s when a mendicant who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.  
This is a way that a mendicant who is a trainee can understand that they are a trainee.
Puna caparaṁ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati:  
Furthermore, a mendicant who is a trainee reflects:
‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti?  
‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’

‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Samādhiṁ, bhikkhave, bhāvetha.  
Develop immersion.
Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.  
A mendicant who has immersion truly understands.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.” "
Paṭhamaṁ. " 

‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Paṭisallāne, bhikkhave, yogamāpajjatha.  
Meditate in retreat.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.  
A mendicant in retreat truly understands.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.” "
Dutiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.” "
Tatiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Catutthaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Pañcamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Chaṭṭhaṁ. " 

Vitakkentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti vitakkeyyātha, ‘ayaṁ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṁ dukkhanirodho’ti vitakkeyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha.  
When you think, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṁ kissa hetu?  
Why is that?
Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.  
Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Sattamaṁ. " 

Cintentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha, ‘ayaṁ dukkhasamudayo’ti cinteyyātha, ‘ayaṁ dukkhanirodho’ti cinteyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha.  
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṁ kissa hetu?  
Why is that?
Esā, bhikkhave, cintā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Aṭṭhamaṁ. " 

Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha …pe…  
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Navamaṁ. " 

Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha.  
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
Taṁ kissa hetu?  
sn56.10
Esā, bhikkhave, kathā atthasaṁhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
sn56.10
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Dasamaṁ.  
sn56.10
Samādhivaggo paṭhamo.  
sn56.10
Tassuddānaṁ  

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Tatiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
"
Catutthaṁ. " 

Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Pañcamaṁ. " 

Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Chaṭṭhaṁ. " 

Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Sattamaṁ. " 

Tasmātiha, bhikkhu, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Aṭṭhamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Navamaṁ. " 

‘ayaṁ dukkhasamudayo’ti tathametaṁ avitathametaṁ anaññathametaṁ;  
‘This is the origin of suffering’ …
‘ayaṁ dukkhanirodho’ti tathametaṁ avitathametaṁ anaññathametaṁ;  
‘This is the cessation of suffering’ …
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ— 
‘This is the practice that leads to the cessation of suffering’ …
imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni.  
These four things are real, not unreal, not otherwise.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Dasamaṁ.  
sn56.20
Dhammacakkappavattanavaggo dutiyo.  
sn56.20
Tassuddānaṁ  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti,  
“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.  
I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti,  
There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.  
I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Idamavoca bhagavā.  
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:  
Then the Holy One, the Teacher, went on to say:

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Tatiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Catutthaṁ. " 

‘Idaṁ dukkhan’ti, bhikkhave, jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhasamudayo’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodho’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṁ khayo hoti.  
The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path.
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.  
The ending of the defilements is for one who knows and sees this.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Pañcamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Chaṭṭhaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Sattamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Aṭṭhamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Navamaṁ. " 

‘Idaṁ dukkhan’ti, bhikkhave, mayā akkhātaṁ, ‘ayaṁ dukkhasamudayo’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodho’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṁ.  
I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Kasmā cetaṁ, bhikkhave, mayā akkhātaṁ?  
And why have I explained this?
Etañhi, bhikkhave, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;  
Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
tasmā taṁ mayā akkhātaṁ.  
That’s why I’ve explained it.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Paṭhamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Dutiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Tatiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Catutthaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Pañcamaṁ. " 

Evaṁ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
A person accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Chaṭṭhaṁ. " 

‘idaṁ dukkhan’ti yathābhūtaṁ pajānissati …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānissati.  
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Sattamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Aṭṭhamaṁ. " 

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:  
They gaze up at the face of another ascetic or brahmin, thinking: ullokenti → olokenti (bj, sya-all)
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.  
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto.  
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya.  
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:  
They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.  
‘Surely this worthy one knows and sees.’
Taṁ kissa hetu?  
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.  
It’s because they haven’t seen the four noble truths.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:  
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.  
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī.  
Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya.  
Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. neva saṅkampeyya → neva naṁ saṅkampeyya (bj, pts1ed) "
ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:  
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.  
‘Surely this worthy one knows and sees.’
Taṁ kissa hetu?  
Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.  
It’s because they have clearly seen the four noble truths.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Navamaṁ. " 

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī:  
An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking:
‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati.  
‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble.
Pacchimāya cepi disāya …pe…  
sn56.40
uttarāya cepi disāya …pe…  
sn56.40
Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;  
In the same way, take any mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati.  
An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble.
Pacchimāya cepi disāya …pe…  
sn56.40
uttarāya cepi disāya …pe…  
sn56.40
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Dasamaṁ.  
sn56.40
Sīsapāvanavaggo catuttho.  
sn56.40
Tassuddānaṁ  

Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha.  
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṁ kissa hetu?  
Why is that?
Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.  
Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Paṭhamaṁ. " 

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti,  
“Mendicant, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṁvattanikesu saṅkhāresu abhiramanti, jarāsaṁvattanikesu saṅkhāresu abhiramanti, maraṇasaṁvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiramanti.  
They take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṁvattanikesu saṅkhāresu abhiratā jarāsaṁvattanikesu saṅkhāresu abhiratā maraṇasaṁvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiratā jātisaṁvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharonti.  
Since they take pleasure in such choices, they continue to make them.
Te jātisaṁvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṁvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṁvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti.  
Having made choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti.  
They don’t take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti.  
Since they don’t take pleasure in such choices, they stop making them.
Te jātisaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṁvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti.  
Having stopped making choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.  
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Dutiyaṁ. " 

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe…  
They take pleasure in choices that lead to rebirth …
abhiratā …pe… abhisaṅkharonti …pe…  
They continue to make such choices …
abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti.  
Having made such choices, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.  
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti.  
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
Te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe…  
They don’t take pleasure in choices that lead to rebirth …
anabhiratā …pe… nābhisaṅkharonti …pe…  
They stop making such choices …
anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti.  
Having stopped making such choices, they don’t burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Tatiyaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Catutthaṁ. " 

“Atha kho, ānanda, duppaṭivijjhataraṁ paṭivijjhanti, ye ‘idaṁ dukkhan’ti yathābhūtaṁ paṭivijjhanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ paṭivijjhanti.  
“Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that. Atha kho → atha kho te (bj, sya-all, km) "
Tasmātihānanda, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Pañcamaṁ. " 

“Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti,  
“There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe…  
They take pleasure in choices that lead to rebirth …
abhiratā …pe… abhisaṅkharonti …pe…  
They continue to make such choices …
abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti.  
Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti,  
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe…  
They don’t take pleasure in choices that lead to rebirth …
anabhiratā …pe… nābhisaṅkharonti …pe…  
They stop making such choices …
anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti.  
Having stopped making such choices, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Chaṭṭhaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Sattamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Aṭṭhamaṁ. " 

yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Navamaṁ. " 

yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Dasamaṁ.  
sn56.50
Papātavaggo pañcamo.  
sn56.50
Tassuddānaṁ  

yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Paṭhamaṁ. " 

yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Dasamaṁ.  
sn56.60
Abhisamayavaggo chaṭṭho.  
sn56.60
Tassuddānaṁ  

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …” "
Paṭhamaṁ. " 

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation …”
Ekādasamaṁ.  
sn56.96-101
Catutthaāmakadhaññapeyyālavaggo dasamo.  
sn56.96-101
Tassuddānaṁ  

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.  
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
Idamavoca bhagavā.  
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.  
Satisfied, the mendicants approved what the Buddha said.
Tiṁsatimaṁ.  
sn56.131